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AUTHOR: 


TITLE: 


SWEDEN 


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DATE     FILMED:___//_?/i^ INITIALS__C:5^S^ 

FILMED  BY:    RESEARCH  PUBLICATIONS.  INC  WOODBRIDGE.  CT 


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THE  WORLD  OF  SPIRITS, 


OR  INTERMEDIATE   STATE, 


FROM    THINGS    HEARD   AND    SEEN. 

BT 

EMANUEL   SWEDENBORG. 


Originally  Published  in  1758.    Translation  RKnaiD. 


♦.J 


SWEDENBORG  LECTURE  BUREAU, 

169  Tremont  Stbekt, 

BOSTON. 

1883. 


I      •  •  •  •  ■ 

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•  ••    ••  •*••••• 


CONTENTS. 


Intboductiok 


rAos 
T 


Q>' 


CD 

— ( 


HEAVEN. 

The  Lord  is  the  God  of  Heaven     . 

The  Divine  of  the  Lord  makes  heaven 

The  Divine  of  the  Lord  in  heaven  is  love  to  Him  and  char- 
ity towards  the  neighbor  .... 

Heaven  is  distinguished  into  two  kingdoms  . 

There  are  three  heavens         .... 

The  heavens  consist  of  innumerable  societies 

Every  society  is  a  heaven  in  less  form,  and  every  angel 
in  least  form 

The  universal  heaven  in  one  complex  resembles  one  man 

Every  society  in  the  heavens  resembles  one  man         . 

Hence  every  angel  is  in  u  perfect  human  form      .        . 

It  is  from  the  Divine  Human  of  the  Lord  that  heaven,  In 
the  whole  and  iu  every  part,  resembles  a  man 

There  is  a  correspondence  of  all  things  of  heaven  with  all 
things  of  man 

Tlere  is  a  correspondence  of  heaven  with  all  the  things  of 
the  earth 

The  Hun  in  heaven    .        •       •       •        i       • 

Lisfht  and  heat  in  heaven         .... 

The  four  quarters  in  heaven  •       •       •       • 

(  hiinges  of  state  of  the  angels  In  beavea       • 

Time  in  heaven 

Representitives  and  appearances  In  heaven  . 

Garments  with  which  the  angels  appear  clothed 

Habitations  and  mansions  of  angels      .        . 

8pace  iu  heaven 


285528 


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32 
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40 
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102- 
10«- 


IV 


CONTENTS. 


The  form  of  heaven,  according  to  which  are  consociations 

and  communications  there 
Goverumeiita  in  heaven  .        .        . 
Divine  worship  in  heaven 
The  power  of  the  angels  of  heaven 
The  speech  of  the  angels 
The  speech  of  angels  with  man     . 
Writings  in  lieaven  .... 
The  wisdom  of  the  angels  of  heaven 
Btate  of  innocence  of  the  angels  in  heaven 
The  state  "f  peace  in  heaven 
Conjunction  of  heaven  with  the  human  race         . 
Conjunction  of  heaven  with  man  by  means  of  the  ^ 
Heaven  and  hell  are  from  the  human  race    . 
The  heathen  or  i^eople  out  of  the  church,  in  heaven 
Infants  in  heaven      .... 
The  wise  and  the  simple  in  heaven 
The  rich  and  the  poor  in  heaven    . 
Marriages  in  heaven 
Employments  of  angels  in  heaven 
Heavenly  joy  and  happiness  . 
The  immensity  of  heaven        .        . 


rd 


FAOB 

109 
117 
121 
124 
127' 
134-^ 
142- 
145 
155* 
162 
167 
1741 
18U 
.187 
195 
206 
215 
225  » 
239- 
243 
258 


THE  WORLD  OF  SPIRITS,  AND  THE  STATE  OF  MAN" 

AFTER  DEATH. 

What  the  world  of  spirit  Is 265 

Every  man  as  to  his  interiors  is  a  spirit        ....  271 
Man's  resuscitation  from  the  dead,  and  entrance  into  eter- 
nal life        .277 

Man  after  death  is  in  a  perfect  human  form  .        .       .        .  282* 
Man  after  death  is  in  all  sense,  memory,  thought,  and  af- 
fection in  which  he  was  in  the  world,  and  leaves  noth- 
ing except  ills  earthly  body 289 

Man  is,  after  death,  as  his  life  was  in  the  world   .        .        .  301 
The  delights  of  the  life  of  every  one  after  death  are  turned 

into  corresponding  delights 315 

The  first  state  of  man  after  death  ......  323 


CONTENTS. 


PAGE 

The  second  state  of  man  after  death 328 

The  third  state  of  man  after  death,  which  is  the  state  of  in- 

t-truction  of  those  who  come  into  heaven       .        .        .  340 

No  one  comes  into  heaven  from  immediate  mercy  .  .  347 
It  is  not  so  difBcult  to  live  a  life  which  leads  to  heaven  as 

is  commonly  supposed     .......  853 


HELL. 

The  Lord  rules  the  hells 864 

The  Lord  cants  no  one  down  into  hell,  hut  the  spirit  casts 

himself  down 369^ 

All  who  are  in  the  hells  are  in  evils  and  the  falsities  thence 

originating  in  the  loves  of  self  and  of  the  world    .        .  373 

What  is  meant  by  hell  fire,  and  what  by  gniishmg  of  teeth,  385 

The  malice  and  wicked  arts  of  infernal  spirits    .        .        .  394 

The  appearance,  situation,  and  plurality  of  the  hells       .  399 

The  equilibrium  between  heaven  and  hell  ....  405* 
Man  is  in  freedom  through  the  equilibrium  between  heaven 

and  hell 412 


t    «.       »    p 


O  **    « •"■" 


t      ..  ♦     .Jf      i*   •*  r- 


HEAVEN  AND  HEII. 


INTRODUCTION. 


1.  Whew  the  Lord  speaks  before  the  disciples  con- 
cerning the  consummation  of  the  age,  which  is  tlie  last 
time  of  the  church,  at  the  end  of  the  predictions  concern- 
ing its  successive  states  as  to  love  and  faith,  He  says: 
Tmmfdiateli/  after  the  tribulation  of  those  days,  the  sun 
shall  be  darkened,  and  the  moon  shall  not  give  her  lifjht,  and 
the  stars  shall  fall  from  heaven,  and  the  powers  of  the  heav- 
ens shall  be  shaken.  And  then  shall  appear  the  sirjn  of 
the  Son  of  man  in  heaven;  and  then  shall  all  the  tribes  of 
the  earth  mourn  ;  and  they  shall  see  the  Son  of  man  coming 
in  the  clouds  of  heaven,  with  power  and  great  glory.  And 
lie  shall  send  forth  his  angels  with  a  great  sound  of  f 
trumpet,  and  they  shall  gather  together  his  elect  from  ihn 
four  winds,  from  one  end  of  heaven  even  to  the  other 
(Matt.  xxiv.  29,  30,31).  Those  who  understand  tliese 
words  according  to  the  sense  of  the  letter,  believe  no 
otherwise  than  that  at  the  last  time,  which  is  called  the 
last  judgment,  all  those  things  will  take  place  according 
to  the  description  in  that  sense;  thus  not  only  that  the 
sun  and  moon  will  be  darkened,  and  that  the  stars  will 
fall  from  heaven,  and  that  the  sign  of  the  Lord  is  to  ap- 
pear in  heaven,  and  that  they  are  to  see  llira  in  the 
clouds,  and  at  the  same  time  angels  with  trumpets,  but 
also,  according  to  the  predictions  elsewhere,  that  the 
whole  visible  world  is  to  perish  and  afterwards  a  new 
heaven  with  a  new  earth  is  to  exist.    In  this  opinion  are 


as^^^^^M 


ESTRODUCriOiN. 


-rr- 


misf'aVtbis'ciaj  wfthiii  tke  church.     But  those  who  »• 
beliovp^docDot  I'DovF  the  arcaua  which  lie  hid  in  every 
particUlkr/of  the  \Toril ;  tor  iu  everything  of  the  Word 
tht're'is   an   iuterhii,!   tense,  in  wliicli  not  natural  and 
worldly  things,  such  as  those  which  are  in  the  sense  of 
the  letter,  but  spiritual  and  heavenly  things  are  under- 
stood ;  and   this   not  only  as  to  the  sense  of  many  ex- 
pressions, but  also  as  to  every  single   expression:   for 
the  Word  is  written  by  pure  correspondences,  to  the  end 
that  in  everything  there  may  be  an  iuterual  sense.    What 
that  sense  is,  may  be  evident  from  all  those  things  which 
are  said  and  shown  of  it  in  the  fleauenlij  Arcana  ;  which 
also  may  be  seen  collected  in  the  explanation  concerning 
the  White  Horse,  spoken  of  iu  the  Ajjocalypse.    Accord- 
ing  to  the  same  sense  those  things  are  to  be  understood 
which  the  Lord  spoke  in  the  passage  above  quoted,  con- 
cerniug  His  Coming  in  the   clouds  of  heaven.     By  the 
sun  there,  which  will  be  darkened,  is  signified  the  Lord 
as  to  love  :  by  the  moon,  the  Lord  as  to  faith  :  by  the  stars, 
the  knowledges  of  good  and  truth,  or  of  love  and  faith  : 
by  the  sign  of  the  Son  of  man  in  heaven,  the  appearing  of 
divine  truth :  by  the  tribes  of  the  earth,  which  will  mourn, 
all  things  of  truth  and  good,  or  of  faith  and  love  :  by  the 
Coming  of  the  Lord  in  the  clouds  of  heaven,  with  power  and 
glorii,   Ilis   presence  in  the  Word,  and  revelation  ;    by 
clouds  is  signified  the  sense  of  the  letter  of  the  Word ; 
and  by  glortj,  the  internal  sense  of  the  Word  :  by  angels 
with  a  great  sound  of  a   trumpet,^  is   signified  heaven, 
whence  is  Divine  truth.     Hence  it  may  be  evident,  that 
by  those  words  of  the  Lord  it  is  meant,  that  iu  the  end 
of  the  church,  when  there  is  no  longer  love,  and  thence 
no  faith,  the  Lord  is  to  open  the  Word  as  to  its  internal 
sense  and  to  reveal  arcana  of  heaven.     The  arcana  which 
are  revealed  in  what  now  follows,  are  concerning  heaven 
and  hell,  and  at  the  same  time  the  life  of  roan  after 
death.    The  man  of  the  church  at  this  day  knows  scarcely 
»  Or,  with  a  trumpet  cmd  a  great  voice. 


xiSl'RODUCTIOIT. 


9 


anything  about  heaven  and  hell,  nor  about  his  life  after 
death,  although  they  are  all  described  in  the  Word  ;  yea, 
also  many  who  were  born  within  the  church  deny  those 
things,  saying  in  their  heart,  who  has  come  tlience  and  told 
us?  Lest  therefore  sucii  denial,  which  reigns  especially 
with  those  who  liave  much  of  the  wisdom  of  the  world, 
should  also  infect  and  corrupt  the  simple  in  heart  and 
the  simple  in  faith,  it  has  been  given  me  to  be  together 
with  angels,  and  to  speak  with  them  as  man  with  man, 
and  also  to  see  the  tilings  which  are  in  the  heavens  and 
in  the  hells,  and  this  during  thirteen  years  ;  and  now  to 
describe  them  from  thiugs  seen  and  heard,  hoping  that 
thus  ignorance  may  be  enlightened  and  incredulity  dissi- 
pated.  That  at  this  day  surh  immediate  revelation 
exists,  is  because  this  is  that  whic^  '8  meant  by  the  com- 
ing of  tlie  Lord, 


HEAVEN. 


THE  LORD  IS  THE  GOD  OF  OEAVEN. 

2.    The  first  thing^will  be  to  know  who  is  the  God  of 
heaven,  since  all  other  things  depend  on  that.    In  the 
universal  heaven  no  other  is  acknowledged  for  the  God 
of  heaven  than  the  Lord  alone.    They  say  there,  as  lie 
Himself  taught,  that  lie  is  one  with  the  Father  ;  that  the 
Father  is  in  Him  and  He  in  the  Father  ;  and  that  he  that 
seeth  Him,  seeth   the    Father;   and  that   everything  holy 
proceedeth  from  Him    (John  x.  30,  38  ;  xiv.  10,  11  ;  xvi. 
13,  14,  15).     I  have  often  spoken  with  angels  on  this 
subject,  and  they  have  always  said,  that  they  cannot  in 
heaven   distinguish  the  Divine   into   three,  since   they 
know  and  perceive  that  the  Divine  is  one,  and  that  it  is 
one  iu  the  Lord.     They  said,  also,  that  those  who  come 
from  the  church  out  of  the  world,  with  whom  there  is 
an  idea  of  three  Divines,  cannot  be  admitted  into  heaven, 
since  their  thought  wanders  from  one  to  anutlier ;  and 
it  is  not  lawful  there  to  think  three  and  say  one.  because 
every  one  iu  heaven  speaks  from  thought,  for   there 
speech  is  cogitative,  or  thought  speaking.     Those  there- 
fore who  in  the  world  have  distinguished  the  Divine 
into  three,  and  received  a  separate  idea  concerning  each, 
and  have  not  made  that  idea  one,  and  concentrated  it  in 
the  Lord,  cannot   be   received:   for  there  is  given   in 
heaven  a  communication    of  all   thoughts;    on  which 
account,  if  one  should  come  thither  who  thinks  three 
and  says  one,  he  would  be  Immediately  discovered  and 


THE  LORD  IS  THE  GOD  OF  HEAVEN.    1 1 


reject.id.  But  it  is  to  be  known,  that  all  those  who  liave 
not  s<  parated  truth  from  good,  or  faitli  from  love,  in  the 
other  life,  when  instructed,  receive  the  [leavenly  idea 
concerning  the  Lord,  that  fie  istlie  God  of  the  universe  ; 
bttt  It  18  otherwise  with  those  who  liave  separated  faith 
from  life,  that  is,  who  liave  not  lived  according  to  the 
precepts  of  true  fmth. 

3.     Those  witliiu  the  church  who  have  denied  the 
Lord,  and  acknouledged  only  the  Father,  and  have  con- 
firmed tJiemsclves  in  such  faith,  are  out  of  heaven  ;  and 
because  there  is  not  given  with  tliem  any  influx  from 
heaven,  where  the  Lord  alone  is  adored,  tliev  are  bv 
degrees  deprived  of  the  facultv  of  thinking  whkt  is  true 
concermng  any  subject  whatever :  and  at  length  thev 
become  either  as  dumb,  or  they  speak  foolishlv  ;  and  in 
going  they  miss  their  way,  and  their  arms  liaugdoTn 
and  dangle  as  if  destitute  of  strength  in  the  joints.     But 
tJioae  who  Lave  denied  the  Divine  of  the  Ix>rd,and  have 
acknowledged  only  His  human,  as   the  Soc-inians.  are 
.kewise  out  of  heaven  ;  and  they  are  carried  forwards  a 
little  towards  the  right,  and  sent  down  into  tlie  drep 
and  are  thus  entirely  soi)arated  from  the  rest  tliat  come 
from  the  Christian  world.     But  those  who  sav  that  they 
believe  iu  an  invisible  Divine,  which  thev  call  the  Fm' 
of  the  universe,  from  which  all  things  existed,  and  rejctt 
taith  concerning  the  Lord,  have  found  by  experience 
that  they  l«lieve  in  no  God.  because  an  invisible  Divine 
IS  to  them  as  nature  in  its  rirst  principles  ;  which  is  not 
an  object  of  faith  and  love,  Ijecause  not  an  object  of 
thought.     These  are  sent  away  among  those  who  are 
called  naturalists.     It  is  otherwise  with  those  who  are 
born  out  of  the  church,  who  are  caUed  gentiles,  concern- 
ing whom  in  what  follows. 

4.   All  infants,  of  whom  is  a  third  part  of  heaven,  are 
initiated  into  the  acknowledgment  and  faith  that  the 
X^rd  is  their  FatlM;r,and  afterwards  that  He  is  the  Lord 
*  The  Latin  term  &tt  Being,    TV. 


12 


HEAVEN  AND  HELL. 


of  all,  thus  the  God  of  heaven  and  eartli.  That  infants 
grow  up  in  the  heavens,  and  are  perfected  by  knowl- 
edges, even  to  angelic  intelligence  and  wisdom,  will  be 
seen  in  what  follows 

5.   That  the  Lord  is  the  God  of  heaven,  those  who 
are  of  the  church  cannot  doubt ;  for  He  Hin-self  taujrht 
that  all  thinffs  of  the  Father  are  His  (Matt.  xi.  27  ;  John 
xvi.  15  ;  xvii.  2)  ;  and  that  He  has  all  power  in  heaven 
and  in  earth  (Matt,  xxviii.  18).     He  says  in  heaven  and 
in  earth,  since  He  who  rules  heaven  rules  the  earth  also, 
for  one  depends  on  the  other.    To  rule  heaven  and  earth, 
is  for  man  to  receive  from  Him  all  the  good  which  is  of 
love,  and  all  the  truth  which  is  of  faith,  thus  all  intelli- 
gence and  wisdom,  and  so  all  happiness  ;  in  fine,  eternal 
life.     This   also  the   Lord  taught   by  saying,  lie   that 
bclieveth  in  the  Son  hath  eternal  life ;  but  he  that  believeth 
not  the  Son,  shall  not  see  life  (John   iii.  36).     In  another 
place,  /  am  the  Resurrection  and  the  Life;  he  that  believeth 
in  Me,  thourjh  he  die,  yet  shall  he  live ;  and  every  one  that 
liveth  and  believeth  in   Me,  shall  never  die  (John  xi.  24, 
25).     And  in  another  place,  /  am  the   Way,  the  Truth, 
and  the  Life  (John  xiv.  G). 

6.    There  were  .'iome  spirits,  who,  while  they  lived  in 
the  world,  professed  the  Father,  and  had  no  other  idea 
concerning  the  Lord  than  as  concerning  another  man, 
and  hence  they  did  not  believe   Him  to  be  the  God  of 
heaven;    wherefore   they    were    permitted    to    wander 
about,  and   to  inquire   wherever   they  would,  wiiether 
there  be  any  other  heaven  than  that  of  the  Lord :  they 
inquired   for  several  days,   and   nowhere   found    any. 
Those  w  ere  among  such  as  placed  the  happiness  of  heav- 
en in  glory  and  in  dominion ;  and  because  they  could 
not  obtain  what  they  desired,  and  it  was  told  them  that 
iieaven  does  not  consist  in  such  things,  they  were  indig- 
imnt,  and  wished  to  have  a  heaven  in  which  they  coxM 
domineer  over  others,  and  be  eminent  in  glory,  as  in  the 
World. 


THE  DIVINE  OF  THE  LORD  MAKES  HEAVEN.      M 


TUE  DIVINE  OF  THE  LORD  MAKES  HEAVEN. 

7.  The  angels,  taken  together,  are  called  heaven, 
because  they  constitute  it  ;  but  still  it  is  the  Divine  pro- 
ceeding from  the  Lord,  which  flows  in  with  the  aii-eb 
and  IS  received  by  them,  which  makes  heaven  in  general 
and  in  particular.  The  Divine  proceeding  from  the 
Lord  is  the  good  of  love  and  the  truth  of  fakli  ;  as  far 
therefore,  as  they  receive  good  and  truth  from  the  Lord,' 
so  far  they  are  angels,  and  so  far  they  are  heaven. 

8.  Every  one  in  the  iieaveus  knows  and  believes  yea 
perceives,  that  ho  wills  and  does  nothing  of  good  fr.m 
himself,  and  that  he  thinks  and  believes  nothing  of  truth 
from  himself,  b.it  from  the  Divine,  thus  frcnn  The  Lord; 
and  that  the  good  and  truth  whicli  are  from  himself  are 
not  good  and  truth,  because  there  is  not  in  them  life 
from  the  Divine.  The  angels  of  the  inmost  heaven 
also  clearly  perceive  and  feel  the  influx,  and  as  far  as 
they  receive,  so  far  they  seem  to  themselves  to  bo  in 
heaven,  because  so  far  in  love  and  faith,  and  so  far  in 
the  light  of  intelligence  and  wisdom,  and  in  heaveulv 
]oy  thence.  Since  all  these  things  proceed  from  the 
Divine  of  the  Lord,  and  in  them  is  heaven  to  the  aiK-els, 
It  IS  manifest  that  the  Divine  of  the  Lord  makes  hea'ven 
and  not  the  angels  from  anything  of  their  own.  From 
this  It  is  tiiat  heaven  in  the  Word  is  called  tlie  habiration 
of  the  Lord,  and  His  throne,  and  that  those  who  are 
there  are  said  to  be  in  the  Lord.  But  how  the  Divine 
proceeds  from  the  Lord,  and  fills  heaven,  will  be  told  in 
what  follows. 

9.  The  angels  from  their  wisdom  proceed  still  fur- 
ther ;  they  say  not  only  that  all  good  and  truth  are  from 
the  Lord,  but  also  all  of  life.  They  confirm  it  bv  this, 
that  nothing  can  exist  from  itself,  but  from  what  is  i>rior 
to  Itself ;  thus  that  all  things  exist  from  a  First,  wiiich 


14 


HEAVEN  AND  HELL. 


thpy  call  the  very  Esse^  of  the  life  of  all ;  and  that  in  like 
mauner  they  subsist,  since  to  subsist  is  perpetually  to 
exist ;  and  that  which  is  not  continually  held  in  con- 
nection with  the  First  by  intermediates,  is  forthwith  dis- 
solved and  entirely  dissipated.  They  say,  moreover, 
that  there  is  only  one  fountain  of  life,  and  that  the  life 
of  man  is  a  stream  thence  ;  and  that  if  this  does  not 
continually  subsist  from  its  fountain,  it  immediately 
ceases  to  flow.  Further  they  say  that  from  that  one  only 
fountain,  which  is  the  Lord,  there  proceeds  nothing'  else 
than  divine  good  and  divine  truth,  and  that  these  affect 
every  one  according  to  reception  :  that  those  who  re- 
ceive them  in  faith  and  life  have  heaven  in  them;  hut 
that  those  who  reject  or  suffocate  them,  turn  them  into 
hell ;  for  they  turn  good  into  evil,  and  the  true  into  the 
false,  thus  life  into  death.  That  all  of  life  is  from  the 
Lord,  they  also  confirm  by  this,  that  all  things  in  the 
universe  have  reference  to  good  and  truth;  the  life  of 
the  will  of  man,  which  is  the  life  of  his  love,  to  good, 
and  the  life  of  the  understanding  of  man,  which  is  rfie 
life  of  his  faith,  to  truth  :  therefore,  since  all  good  and 
truth  come  from  above,  it  follows  that  all  of  life  also 
comes  thence.  Because  the  angels  believe  thus,  they  re- 
fuse all  thanks  on  account  of  the  good  which  they  do, 
and  are  indignant  and  recede,  if  any  one  attributes  good 
to  them.  They  wonder  that  any  one  should  believe  that 
he  is  wise  from  himself,  and  that  he  does  good  from 
himself.  To  do  gooti  for  the  sake  of  one's  self,  they  do 
not  call  g<x)d,  because  it  is  done  from  self ;  but  to  do 
good  for  the  sake  of  good,  they  call  good  from  the  Di- 
vine ;  and  say  tliat  this  good  is  what  makes  heaven,  be- 
cause it  is  the  Lord. 

10.     Those  spirits  who,  while  they  lived  in  the  world, 
confirmed  themselves  in  the  belief,  that  the  good  which 
they  do.  and  the  truth  which   they  believe,  are  from/ 
themselves,  or  appropriated  to  them  as  their  own,  in 
» The  Latin  term  for  To  be,  used  for  the  very  source  of  being.    TV*. 


THE  DIVINE  OF  THE  LORD  IN  HEAVEN. 


15 


which  belief  are  all  those  who  place  merit  in  good  ac- 
tions, and  claim  righteousness  to  themselves,  are  not 
received  into  heaven.  The  angels  avoid  them  ;  they  re- 
gard them  as  stupid  and  as  thieves;  as  stupid,  because 
they  continually  look  to  themselves,  and  not  to  the 
Divine ;  and  as  thieves,  because  they  take  from  the 
Lord  what  is  His.  These  are  against  the  faith  of 
heaven,  that  the  Divine  of  the  Lord  with  the  angeln 
makes  heaven. 

11,  That  those  are  in  the  Lord,  and  the  Lord  in 
them,  who  are  in  heaven  and  in  the  church,  the  Lord 
also  teaches,  by  saying,  Abide  in  3fe,  and  I  in  you  ;  as 
the  branch  cannot  bear  fruit  of  itself  unless  it  abide  in  the 
vine,  80  neither  can  ye,  unless  ye  abide  in  Me.  I  am  the 
vine,  ye  are  the  branches,  he  that  abideth  in  Me,  and  I  in 
him,  the  same  beareth  much  fruit;  because  without  Me  ye 
cannot  do  anything  (John  xv.  4-7). 

12.  From  these  things  now  it  may  be  evident  that 
the  Lord  dwells  in  His  own  with  the  angels  of  heaven, 
and  thus  that  the  Lord  is  all  in  all  of  heaven  ;  and  this 
because  good  from  the  Lord  is  the  Lord  with  them  ;  for 
what  is  from  Him  is  Himself;  consequently,  good  from 
the  Lord  is  heaven  to  the  angels^  and  not  anything 
proper  to  themselves. 


THE  DIVINE  OF  THE  LORD  IN  HEAVEN  IS  LOVE  TO 
HIM  AND  CHARITY  TOWARDS  THE  NEIGEBOR. 

13.  The  Divine  proceeding  from  the  Lord  is  called 
in  heaven  divine  truth,  the  cause  of  which  will  be  ex- 
plained in  what  follows.  This  divine  truth  flows  into 
heaven  from  the  Lord  out  of  His  divine  love.  Divine 
love,  and  thence  divine  truth,  are  comparatively  as  the 
fire  of  the  sun  and  the  light  thence,  in  the  world;  I'^ve 


16 


HEAVEN  AND  HELL. 


as  the  fire  of  the  snn,  and  truth  thence  as  light  from  the 
Bun.  From  correspondence  also  tire  signifies  love,  and 
light  the  truth  thence  proceeding.  Thence  it  may  be 
evident,  what  the  divine  truth  proceeding  from  the 
divine  love  of  the  Lord  is,  that  it  is  in  its  essence  divine 
good  conjoined  to  divine  truth ;  and  because  it  is  con- 
joined, it  vivifies  all  things  of  heaven,  as  the  heat  of  the 
sun  conjoined  to  light  in  the  world  fructifies  all  things 
of  the  earth,  as  in  the  time  of  spring  and  summer.  It  is 
otherwise  when  heat  is  not  conjoined  to  light,  thus  when 
the  light  is  cold;  then  all  things  are  torpid,  and  lie 
without  life.  The  divine  good,  which  is  compared  to 
heat,  is  the  good  of  love  with  the  angels,  and  the  divine 
truth,  which  is  compared  to  light,  is  that  by  which  and 
from  which  is  the  good  of  love. 

14.  That  the  Divine  in  heaven,  which  makes  heaven, 
is  love,  is  because  love  is  spiritual  conjunction ;  it  con- 
joins  angels  to  the  Lord,  and  it  conjoins  them  one  with 
another  ;  and  it  so  conjoins,  that  they  are  all  as  one  m 
the  sight  of  the  Lord.  Moreover,  love  is  the  very  esse  of 
life  to  everv  one ,  hence  from  it  an  angel  has  life,  and 
also  man  has  life.  That  from  love  is  the  inmost  vital 
[principle]  of  man,  every  one  may  know  who  considers  ; 
for  from  the  presence  of  it  he  grows  warm,  from  the  ab- 
sence of  it  he  grows  cold,  and  from  the  privation  of  it  he 
dies.  But  it  is  to  be  known  that  the  life  of  every  one  is 
such  as  his  love  is. 

15,  There  are  two  distinct  loves  in  heaven,  love  to 
the  Lord  and  love  towards  the  neighbor:  in  the  inmost 
or  third  heaven  is  love  to  the  Lord,  and  iu  the  second  or 
middle  heaven  is  love  towards  the  neighbor  ;  each  pro- 
ceeds from  the  Lord,  and  each  makes  heaven.  How  the 
two  loves  are  distinguished,  and  how  they  are  conjoined, 
appears  in  clear  light  in  heaven,  but  only  obscurely  in 
the  world.  In  heaven,  by  loving  the  Lord  is  not  meant 
to  love  II im  as  to  person,  but  to  love  the  good  which  is 
from  Him ;  and  to  love  good  is  to  will  aad  do  good  from 


TQE  DIVINE  OF  THE  LOUD  IN  HEAVEN. 


17 


love  :  and  by  loving  the  neighbor  is  not  meant  to  love  a 
companion  as  to  person,  hut  to  love  the  truth  which  is 
from  the  Word ;  and  to  love  trutli  is  to  will  and  do  truth. 
From  this  it  is  manifest,  that  those  two  loves  are  distin- 
guished as  ■  ood  and  truth,  and  that  they  are  conjoined 
as  good  with  truth.  But  these  things  with  difficulty  fall 
into  the  idea  of  mac,  who  does  not  know  what  love  is, 
wliat  good  is,  and  what  the  neighbor  is. 

16.  I  have  spoken  several  times  with  angels  upfin 
this  subject,  who  said  that  they  wondered  that  the  men 
of  the  church  do  not  know,  that  to  love  the  Lord  and  to 
love  the  neighbor,  is  to  love  g«x)d  and  truth,  and,  from 
willing,  to  do  them ;  when  yet  they  might  know  that 
every  one  testifies  love  by  willing  and  doing  what  another 
wills;  and  that  by  this  means  he  is  loved  in  turn,  and 
conjunction  with  him  is  effected,  and  not  by  loving  him 
and  still  not  doing  his  will,  which  in  itself  is  not  to  love : 
and  also  that  they  might  know  that  the  good  proceeding 
from  the  Lord  is  a  likeness  of  Ilim, since  lie  is  in  it,  and 
that  those  become  likenesses  of  Him,  and  are  conjoined 
to  Him,  who  make  good  and  truth  to  be  of  their  life,  hy 
wilUng  and  doing  :  to  will  also  is  to  love  to  do.  That  it 
is  so,  the  Lord  also  teaches  iu  the  Word,  in  saying.  He 
that  hath  my  precepts^  and  doeth  them,  he  it  is  that  lovcth 
Me;  and  I  will  love  him,  and  will  make  my  abode  with 
him  (John  xiv.  21,23).  And  in  another  place,  If  ye  do 
my  commandments,  ye  shall  abide  in  my  love  (xv.  10,  12). 

17.  That  the  Divine  proceeding  from  the  Lord, 
which  affects  the  angels  and  makes  heaven,  is  love,  all 
experience  in  heaven  testifies;  for  all  who  are  there  are 
forms  of  love  and  charity :  they  appear  in  ineffable 
beauty,  and  love  shines  forth  from  their  faces,  from  their 
speech,  and  from  evcrytliing  of  their  life.  Moreover 
there  are  spiritual  spheres  of  life,  which  proceed  from 
every  angel  and  from  every  spirit  and  encompass  ihem, 
by  which  it  is  known,  even  when  at  a  great  distance,  of 
what  (juality  they  are  as  to  the  affections  of  their  love : 


18 


HEAVED  AXD  HELL. 


for  those  spheres  flow  forth  from  the  life  of  the  affection 
and  thence  of  the  thou^Hit,  or  from  the  life  of  the  love 
and  thence  of  the  faith  of  every  one.  The  spheres  going 
forth  from  the  angels  are  so  full  of  love,  that  they  affect 
the  inmost  of  the  life  of  those  with  whom  they  are ;  they 
have  at  times  been  perceived  by  me,  and  have  thus 
a^ected  me.  That  it  is  love  from  wliich  the  angels  have 
their  life,  is  manifest  also  from  this,  that  every  one  in  the 
other  life  turns  himself  according  to  his  love.  Tho.«e 
who  are  in  love  to  the  Lord  and  in  love  towards  the 
neighbor,  turn  themselves  constantly  to  the  Lord,  but 
those  who  are  in  the  love  of  self,  turn  themselves  con- 
stantly backwards  from  the  Lord.  This  is  done  in  every 
turning  of  their  body,  for  in  the  other  life  spaces  are  ac- 
cording to  the  states  of  their  interiors,  and  in  like  manner 
the  quarters,  which  there  are  not  fixed  as  in  the  world, 
but  are  determined  according  to  the  look  of  their  faces: 
yet  it  is  not  the  angels  who  turn  themselves  to  the  Lord, 
but  the  Lord  who  turns  to  Himself  those  who  love  to  do 
the  things  which  are  from  Him.  But  more  will  be  said 
of  these  things  in  the  following  pages,  when  treating  of 
the  quarters  in  the  other  life. 

18.  That  the  Divine  of  the  Lord  in  heaven  is  love, 
is  because  love  is  the  receptacle  of  all  things  of  heaven, 
which  are  peace,  intelligence,  wisdom,  and  happiness ; 
for  love  receives  all  and  each  of  the  things  which  agree 
with  itself  J  it  desires  them,  it  seeks  for  them,  it  puts 
them  on  as  of  its  own  accord  ;  for  it  wills  continually  to 
be  enriched  and  perfected  by  them.  This  also  is  known 
to  man:  for  the  love  with  him,  as  it  were,  inspects  and 
draws  from  the  things  of  his  memory  all  those  which  are 
in  agreement,  and  collects  them,  and  disposes  them  in 
itself  and  under  itself  ;  in  itself  that  they  may  be  its 
own,  and  under  itself  that  they  may  be  subservient  to 
it :  but  the  rest,  which  are  not  in  agreement,  it  rejects 
and  exterminates.  That  there  is  in  love  every  faculty 
of  receiving  truths  agreeing  with  itself,  and  the  desire  of 


THE  DrVTXE  OF  THE  LORD  IN  HEAVEN.  19 


conjoining  them  to  itself,  is  manifest  also  from  those  who 
are  raised  up  into  heaven  ;  they,  though  they  were  simple 
in  the  world,  come  into  angelic  wisdom  and  into  the  bless- 
ings of  heaven,  when  among  the  angels :  the  reason  is, 
because  they  loved  good  and  truth  for  the  sake  of  good 
and  truth,  and  implanted  them  in  their  life,  and  thereby 
have  become  faculties  of  receiving  lieaven,  with  every 
ineffable  thing  there.     But  they  who  are  in  the  love  of 
self  and  the  world,  are  in  no  faculty  of  receiving  those 
things ;  but  they  loathe  them,  reject  them,  and  at  the 
first  touch  and  influx  of  them  they  flee  away,  and  asso- 
ciate themselves  with  those  in  hell,  who  are  in  similar 
loves  with  themselves.     There  were  spirits  who  doubted 
that  such  things  were  in  heavenly  love,  and  desired  to 
know  whether  it  were  so;  whereupon  tliey  were  put  into 
a  state  of  heavenly  love,  things  opposing  being  for  the 
time  removed,  and  were  brought  forward  some  distance, 
where  was  the  angelic  heaven,  and  thence  they  sjwke 
with  me,  saying  that  they  perceived  more  interior  happi- 
ness than  they  could  express  in  words,  grieving  very 
much  that  they  would  return  into  their  former  state. 
Others  also  were  elevated  into  heaven,  and  according  to 
their  more  interior  or  higher  elevation,  they  so  entered 
into  intelligence  and  wisdom,  that  they  could  perceive 
things   which   before   were   incomprehensible  to   them. 
Hence  it  is  manifest,  that  love  proceeding  from  the 
Lord  is  the  receptacle  of  heaven  and  of  all  things  there. 
19.     That  love  to  the  Lord  and   love  towards  the 
neighbor  comprehend  in  them  all  divine  truths,  may  be 
evident  from  what  the  Lord  Himself  spoke  concerning 
those  two  loves,  saying,  Thou  shall  love  the  Lord  thy  (Ud 
from  thy  whole  heart,  and  from  thy  whole  soul;  this  is  the 
greatest  and  the  first  commandment.     The  second,  which  is 
like  unto  it,  is,  thou  shalt  love  thy  neighbor  as- thyself.     On 
these  two  commandments  hang  all  the  law  and  the  prophets 
(Matt.  xxii.  37,  38,  39,  40).     The  law  and  the  prophets 
are  the  whole  Word,  thus  all  divine  truth. 


20 


HEAVEN  AND  HELL. 


HEAVEN  18  DISTINGUISHED  INTO  TWO  KINGDOMS. 

20.  Since  there  are  in  heaven  infinite  varieties,  and 
one  society  is  not  exactly  similar  to  any  other,  nor  indeed 
one  angel  to  another,  therefore  heaven  is  distinjjnished 
generally,  specifically,  and  particularly;  generally  into 
two  kingdoms,  specifically  into  three  heavens,  and  par- 
ticularly into  innumerable  societies ;  each  will  be  spoken 
of  in  what  now  follows.  They  are  said  to  be  kingdoms, 
because  heaven  is  called  the  kingdom  of  God. 

21.  There  are  angels  who  receive  more  interiorly 
and  those  who  receive  less  interiorly  the  Divine  proceed- 
ing from  the  Lord :  those  who  receive  more  interiorly 
are  called  celestial  angels  ;  but  those  who  receive  less 
interiorly  are  called  spiritual  angels.  From  this,  heaven 
is  distinguished  into  tWv>  Kiuguoms,  one  of  which  is  called 
the  Celestial  Kingdom,  the  other  the  Spiritual 
Kingdom. 

22.  The  angels  who  constitute  the  celestial  king- 
dom, because  they  receive  the  Divine  of  the  Lord  more 
interiorly,  are  called  interior,  and  also  superior  angels ; 
and  hence  also  the  heavens  which  they  constitute  are 
called  interior  and  superior  heavens.  That  they  are 
called  superior  and  inferior,  is  because  interiors  and 
exteriors  are  so  called. 

23.  The  love  in  which  those  are  who  are  in  the 
celestial  kingdom  is  called  celestial  love  ;  and  the  love 
in  which  those  are  who  are  in  the  spiritual  kingdom  is 
called  spiritual  love.  Celestial  love  is  love  to  the  Lord, 
and  spiritual  love  is  charity  towards  the  neighbor.  And 
because  all  good  is  of  love,  for  wiiat  any  one  loves  is  to 
him  good,  therefore  also  the  good  of  one  kingdom  is 
called  celestial,  and  the  good  of  the  other  spirituaL 
From  this  it  is  manifest  in  what  those  two  kingdoms  are 
distinguished ;  namely,  that  they  are  distinguished  as  the 


TWO  KINGDOMS  IN  HEAVEN. 


21 


good  of  love  to  the  Lord,  and  the  good  of  charity  to- 
wards the  neighbor ;  and  because  the  former  good  is 
more  interior  good,  and  the  former  love  is  more  interior 
love,  therefore  the  celestial  angels  are  more  interior 
anerels,  and  are  called  superior. 

24.  The  celestial  kingdom  is  also  called  the  priestly 
kingdom  of  the  Lord,  and  in  the  Word  llis  habitation  ; 
and  the  spiritual  kingdom  is  called  llis  regal  kingdom, 
and  in  the  Word  His  throne.  From  the  celestial  Divine 
also  the  Lord  in  the  world  was  called  Jesus,  and  from 
the  spiritual  Divine,  Christ. 

25.  The  angels  in  the  celestial  kingdom  of  th©  Lord 

very  much  excel  in  wisdom  an«l  glorv  the  angels  who 

are  in  the  spiritual  kingdom,  because  tliey  receive  the 

Divine  of  the  Lord  more  interiorly  ;  for  they  are  in  love 

to  llim,  and  thus  nearer  and  more  closely  conjoined  to 

Him.     That  those  angels  are  such,  is  because  tliey  have 

received  and  do  receive  divine  truths  immediately  in  the 

life,  and  not,  as  the  spiritual,  in  previous  memory  and 

thought.      Thus    they    iiave   them    inscribed  on   their 

hearts,  and  perceive  them,  and  Jis  it  were  see  them  ia 

themselves ;    nor  do    they    ever    reason    about  them, 

wliether  it  be  so  or  not  so.     They  are  such  as  are  de- 

8cril)ed  in  Jeremiah  :     /  will  put  my  law  in  their  mind, 

and  write  it  in  their  heart ;  they  shall  no  more  teach  every 

man  his   friend  and  every  man  his  brother,  saying,  Know 

ye  Jehovah:  they  shall  all  know  me,  from  the  least  of  them 

to  the  greatest  of  them    (xxxi.  33,  34).     And  they   ar© 

called  in  Isaiah,  the  thought  of  Jehovah  (liv.  13).     That 

those  who  are  taught  by  Jehovah  are  those  who  are 

taught  by  the  Lord,  the  Lord  Himself  teachea  in  Johu 

(vi.  45.46). 

26.  It  was  said  that  those  have  wisdom  and  glory 
above  the  rest,  because  they  have  received  and  do 
receive  divine  truths  immediately  in  the  life  ;  for  as 
soon  as  they  hear  them,  they  also  will  and  do  them ; 
neither  do  they  lay  them  up  in  the  memory,  and  then 


22 


HEAVEN  AND  HELL. 


THERE  ARE  THREE  HEAVENS. 


28 


think  whether  it  be  so.  Those  who  are  such,  know 
instantly  by  influx  from  the  Lord  whether  the  truth 
which  they  hear  bo  truth  :  for  the  Lord  flows  in  im- 
mediately into  man's  willing,  and  mediately  throu«rh 
his  Avilling  into  his  thinking  ;  or  what  is  the  same,  the 
Lord  flows  in  immediately  into  good,  and  mediately 
through  good  into  truth  :  for  that  is  called  good  which 
is  of  the  will,  and  thence  of  work ;  but  that  is  called 
truth  which  is  of  memory  and  tlience  of  thought.  Also, 
all  truth  is  turned  into  good  and  implanted  in  love,  as 
soon  as  it  enters  the  will ;  but  so  long  as  truth  is  in 
memory  and  thence  in  thou<,'ht,  it  does  not  become  good, 
nor  dots  it  live,  neither  is  it  appropriated  to  man  ;  since 
man  is  man  from  the  will  and  thence  from  the  under- 
standing, and  not  from  the  understanding  separate  from 
the  will 

27.  Because  there  is  such  a  distinction  between  the 
anirels  of  the  celestial  kingdom  and  the  angels  of  the 
spiritual  kinguoni,  they  are  not  together,  nor  do  they 
have  intercourse  with  each  other;  there  is  given  commu- 
nication only  by  intermediate  angelic  societies,  whi<-h 
are  called  celestial-spiritual;  through  these  the  celestial 
kingdom  flows  into  the  spiritual.  Hence  it  is  that 
although  heaven  is  divided  into  two  kingdoms,  still  it 
makes  one.  The  Lord  always  provides  such  intermedi- 
ate angels,  through  whom  is  communication  and  con- 
junction. 

28.  Because  much  is  said  in  what  follows  concern- 
ing the  angels  of  the  one  and  the  other  kingdom,  the 
particulars  are  here  omitted. 


THERE  ARE  THREE  HEAVENS. 

29.   There  are  three  heavens,  and  these  most  distinct 
from  each  other;  the  inmost  or  third,  the  middle  or 


second,  and  the  lowest  or  first.    They  follow  in  succes- 
sion,  and  subsist  together,  as  the  highest  of  man,  wliich 
is  the  head,  his  middle,  which  is  the  body,  and  the  low- 
est, which  is  the  feet ;  and  as  the  highest  part   of  a 
house,  its  middle,  and  its  lowest.     In  such  order  also  is 
the  Divine  which  proceeds  and  descends  from  the  Lord  : 
thence,  from  the  necessity  of  order,  heaven  is  threefold. 
30.   The  interiors    of   man,  which  are  of  his  mind 
[meus]  and  mind  [anm»^s•^],  are  also  in  similar  order;  he 
has  an  inmost,  a  middle,  and  a  lowest :  for  into  man 
wlien  he  was  created,  all  things  of  divine  order  were 
brought  togetiier,  so  that  he  was  made  divine  order  in 
form?  and  thence  a  heaven  in  its  least  eflfigy.    Therefore 
also  man  communicates  with  the  heavens  as  to  his  in- 
teriors,  and   like^^ise   comes   among  the   angels    after 
death  ;  among  the  angels  of  the  inmost  heaven,  of  the 
middle,  or  of  the  lowest,  according  to  his  recei)tion  of 
divine  good  and  truth  from  the  Lord,  while  he  lived  in 

the  world. 

31.   The  Divine  which  flows  in  from  the  Lord  and  is 
received  in  the  inmost  or  third  heaven,  is  called  celes- 
tial, and  hence  the  angels  who  are  there  are  called  celes- 
tial'angels.     The  Divine  wliich  flows  in  from  the  Lor<l 
and  is  received  in  the  second  or  middle  heaven,  is  called 
si)i ritual,  and  hence  the  angels  who  are  there  are  called 
•  spiritual  angels.     But  the  Divine  which  flows  in  from 
the  Lord  and  is  received  in  the  lowest  or  first  heaven,  is 
called  natural.     But  liecause  the  natural  of  that  heaven 
is  iK.t  as  tlie  natural  of  the  world,  but  has  in  it  the  spir- 
itual and  celestial,  therefore  that  heaveu  is  called  spirit- 
ual and  celestial-natural  ;  and  hence  the  angels  who  are 
there  are  called  si.iritual  and  celestial-natural.     Those 
are  called  spiritual-natural  who  receive  influx  from  the 
middle  or  second  heaven,  which  is  the  spiritual  heaven  ; 
and  those  are  called  celestial-natural  who  receive  influx 

1  Mens  is  the  interior,  rational  mind,  and  animua  the  exterior, 
naturai  mind,  or  diaposiuoii.    fr. 


24 


HEAVEN"  AND  HELL. 


from  the  third  or  inmost  heaven,  which  is  the  celestiiil 
heaven.  The  spiritual  natural  angels  and  the  celestial- 
natural  are  distinct  from  each  other,  but  stUl  they  cou- 
stitute  one  heaven,  because  they  are  in  one  degree. 

32.  There  is  in  each  heaven  an  internal  and  an  ex- 
ternal; those  who  are  in  the  internal  are  there  called 
internal  angels,  but  thos^e  who  are  in  the  external  are 
there  called  external  angels.  The  external  and  internal 
in  the  heavens,  or  in  each  heaven,  are  as  the  voluntary 
and  its  intellectual  with  man.  the  internal  a.«»  the  volun- 
tary, and  the  external  as  its  intellectual.  Every  volun- 
tary has  its  intellectual ;  one  is  not  given  without  the 
other.  The  voluntary  is  comparatively  as  flame,  and 
its  intellectual  as  the  light  thesice. 

33.   It  is  well  to  1)6  known,  that  the  interiors  with 
the  augels  are  what  cause  them  to  be  in  one  heaven  or 
in  another;  for  the  more  the  interiors  are  open  to  the 
Lord,  the  more  interior  is  the  lieaven  in  which  they  are. 
There  are  three  degrees  of  the  interior.-*  with  every  ove, 
as  well  angel  as  spirit,  and  also  with  man.     Those  with 
whom  the  third  degree  is  open,  are  in  the  inmost  heav- 
en;  th.>8e  with  whom  the  second,  or  only  the  first,  is 
open,  are  in  the  middle  or  in  tiie  lowest  heaven.     The 
interiors  are  opened  by  the  reception  of  divine  good  and 
divine  truth.    Those  who  are  affected  with  divine  truths, 
and  admit  them  immediately  into  life,  thus  into  the  will 
and  thence  into  act,  are  in  the  inmost   or  third  heaven, 
and  there  according  to  the  reception  of  good  from  the 
affectitm  of  truth:  but  those  who  do  not  admit  them 
immediately  into   the  will,  but  into  the   memory  and 
thence  into  the  understanding,  and  from  that  will  and 
do  them,  are  in  the  middle  or  second  heaven :  but  those 
who  live  morally  and  believe  in  the  Divine,  and  are  not 
BO  solicitous  to  be  instructed,  are  in  the  lowest  or  first 
heaven.     Hence  it  may  be  evident  that  the  states  of  the 
-  interiors  make  heaven,  and  that  heaven  is  within  every 
one,  and  not  without  him:  which  also  the  Lord  teaches 


THERE  ARE  THREE  HEAVENS. 


25 


in  saying.  The  kingdom  of  God  cometh  not  with  observa- 
tion ;  neither  shall  they  say,  lo  here,  or  lo  there ;  for  io,  the 
kinf/dom  of  God  is  within  you  (Luke  xvii  20,  21). 

34.  All  perfection  also  increases  towards  the  interi- 
ors, and  decreases  towards  the  exteriors  ;  since  interior 
thiiigs  are  nearer  the  Divine,  and  in  themselves  purer; 
but  exterior  things  are  more  remote  from  the  Divine, 
and  in  themselves  grosser.  Angelic  perfection  consists 
in  intelligence,  in  wisdom,  in  love,  and  in  every  good, 
and  thence  in  happiness,  but  not  in  happiness  without 
these  ;  for  happiness  without  these  is  external  and  not 
internal.  Because  the  interiors  with  angels  of  the  inmost 
heaven  are  open  in  the  third  degree,  therefore  their  per- 
fection immensely  surpasses  the  perfection  of  angels  in 
the  middle  heaven,  whose  interiors  are  open  in  the  sec- 
ond dpgree.  In  like  manner  the  perfection  of  angels  of 
the  middle  hea-  en  surpasses  the  perfection  of  angek  of 
the  lowest  heaven. 

35.  Because  there  is  such  a  distinction,  an  angel  of 
one  heaven  cannot  enter  to  the  angels  of  aiiother  heav- 
en ;  or,  no  one  can  ascend  from  an  inferior  lieaven  ;  nor 
can  any  one  descend  from  a  superior  heaven.  Whoever 
ascends  from  an  inferior  heaven,  is  seized  with  anxiety 
even  to  pain,  nor  can  he  see  those  who-are  there,  still  less 
speak  with  them  ;  and  whoever  descenils  from  a  superior 
heaven,  is  deprived  of  his  wisdom,  falters  in  his  voice, 
and  despairs.  There  were  some  from  the  lt)west  heaven, 
who  had  not  yet  l>eeu  instructed  that  heaven  consists  in 
the  interiors  of  the  angels,  believing  that  tliev  should 
come  into  superior  heavenly  happiness,  should  they  only 
ci»me  into  the  heaven  where  those  angels  are.  It  was 
al.so  permitted  that  they  should  enter  to  them  :  but  when 
they  were  tliere,  they  saw  no  one,  howsoever  they 
searched,  although  there  was  a  great  multitude;  for  the 
interiors  of  the  strangers  were  not  opened  to  such  a 
degree  aa  the  interiors  of  the  angels  who  were  there; 
hence  neither  their  sight.    And  a  little  after  they  were 


26 


HEAVEN  AND  HELL. 


seized  with  anguish  of  heart,  iusomuch  that  they  scarcely 
kuew  whether  they  were  in  life  or  not.  Wherefore 
tliey  hastily  betook  themselves  thence  to  the  heaven 
whence  they  were,  rejoicing  that  they  were  come  among 
their  own,  and  promising  that  they  would  no  more  covet 
things  higher  than  such  as  were  in  agreement  with  their 
life.  I  have  also  seen  some  let  down  from  a  superior 
heaven,  and  deprived  of  their  wisdom,  so  that  they  did 
not  know  what  their  own  heaven  was.  The  case  ia 
otherwise  when  the  Lord  elevates  any  from  an  interior 
heaven  into  a  superior  one,  that  they  may  see  the  glory 
there,  which  is  often  done ;  then  they  are  first  prejjared, 
and  encompassed  by  intermediate  angels,  by  whom  ia 
communication.  From  these  things  it  is  manifest,  that 
those  three  heavens  are  most  distinct  from  each  other. 

36.  Those,  however,  who  are  in  the  same  heaven 
can  bo  consociated  with  any  who  are  there;  yet  the 
delights  of  consociation  are  according  to  the  atiinities  of 
good  in  which  they  are:  but  of  these  things  iu  the 
following  articles. 

37.  Yet,  though  the  heavens  are  so  distinct,  that  the 
angels  of  one  heaven  cannot  associate  with  the  angels  of 
another  heaven,  still  the  Lord  conjoins  all  the  heavens 
by  immediate  and  mediate  influx ;  by  immediate  influx 
from  Himself  ipto  all  the  heavens,  and  by  mediate  influx 
from  one  heaven  into  another.  Thus  He  causes  the  three 
heavens  to  be  one.  and  all  to  be  in  connection  from  the 
first  to  the  hist,  so  that  not  anything  is  given  uncon- 
nected. What  is  not  connected  by  intermediates  with 
the  First,  does  not  subsist,  but  is  dissipated  and  becomes 

nothing. 

38.  He  who  does  not  know  how  it  is  with  divine 
order  as  to  degrees,  cannot  comprehend  how  the  heavens 
are  distinct,  nor  even  what  the  internal  and  the  ext'^rnal 
man  are.  Most  people  in  the  world  have  no  other  notion 
concerning  interiors  and  exteriors,  or  concerning  superi- 
ors and  inferiors,  than  as  of  something  continuous,  or  of 


THERE  ARE  THREE  HEAVENS. 


27 


what  coheres  by  continuity  from  purer  to  grosser  ;  and 
vet  interiors  and  exteriors  are  not  contmuous  with  each 
other  but  discrete.    •  There  are  degrees  of  two  kinds ; 
there'are  continuous  degrees  and  degrees  not  continuous 
Continuous  degrees  are  as  the  degrees  of  the  c  exTea.W 
Lht  from  flame  even  to  its  obscurity  ;  or  as  the  degrees 
of  the  decrease  of  sight,  from  those  things  which  are  in 
li.ht  to  those  which  are  in  shade  :  or  as  the  degrees  of 
the  purity  of  the  atmosphere,  from  the  lowest  part  of    t 
to  the  highest:  distances  determine  these  degrees    On   he 
other  hand,  .legrees  not  continuous,  but  discrete  are  ds- 
criminated  as  prior  and  posterior,  a.  ^a"««  f"'^,^ ;^^' 
as  what  produces  and  what  is  produced.     He  who  ex- 
Tminea  will  see.  that  in  all  and  each  of  the  things  in  the 
universal   world,   whatever    they   are.   there   are    suc'^i 
degrees  of   production   and  composition  ;   namely,  that 
?rom  one  is  Liother,  and  from  the  other  a  third,  and  so 
on      He  who  does  not  procure  to  h.mself  a  perception  of 
these  degrees,  cannot  possibly  know  the  distinctions  of 
the  heavens  and  the  distinctions  of  the  interior  and  e^- 
tLic^^r  Sties  of  man  ;  nor  the  distinction  between  the 
sp   itual  worl.1  and  the  natural  world ;  nor  thedisnu. 
tion  between  the  spirit  of  man  and  his  body.     Hence  he 
cannot  understand  what  and  whence  ^<^^^'^''''^';;^^;^ 
representations  are,  nor  what  influx  is.     Sensual  men  do 
bot  comprehend  these  distinctions,  for  they  make  incre- 
ments and  decrements  even  according  to  f^^J^ 
continuous;  hence  they  cannot  conceive  of  ^^^J^^^^l'^ 
itual  otherwise  than  as  a  purer  natural     For  t^.s  rea  mi 
they  s-.and  without,  and  at  a  distance  from  intelligence. 
39      Lastlv,  it  is  permitted  to  relate  a  certain  arca- 
num concerning  the  angels  of  the  three  heavens  which 
hLnot  before'come  into  the  mind  of  any  -e  because 
he  has  not  understood  degrees  ;  namely,  that  w.th  ev  e  y 
angel  and  likewise  with  every  man,  there  is  an  nimos   or 
supreme  degree,  or  an  inmost  and  supreme  someth  ng 
into  which  the  Divine  of  the  Lord  hrst  or  proximately 


28 


HEAVEN  AND  HELL. 


flows,  and  from  which  it  disposes  the  other  interior  things, 
which  succeed  according  to  the  degrees  of  order  with  the 
angel  or  man.  This  inmost  or  supreme  may  be  called 
the  entrance  of  the  Lord  to  angel  and  to  man,  and  His 
veriest  dwelling-place  with  them.  By  this  inmost  or 
supreme,  man  is  man,  and  is  distinguished  from  brute 
animals  ;  for  these  have  it  not.  Hence  it  is  that  man, 
otherwise  than  animals,  can  as  to  all  the  interiors  which 
are  of  his  mind  [mens]  and  mind  [animus]  be  elevated  by 
the  Lord  to  Himself,  can  believe  in  Him,  be  affected 
with  love  to  Him,  and  thus  see  Him  ;  and  that  he  can 
receive  intelligence  and  wisdom,  and  speak  from  reason  : 
hence  also  it  is  that  he  lives  to  eternity.  But  what  is 
disposed  and  ])rovided  by  the  Lord  in  that  inmost,  does 
not  flow  in  manifestly  into  the  perception  of  any  angel, 
because  it  is  above  his  thought,  and  exceeds  his  wisdom. 
40.  These  are  the  generals  concerning  the  three 
heavens ;  and  in  what  follows  we  shall  speak  of  each 
heaven  specifically. 


THE   HEAVENS  CONSIST   OP   INNUMERABLE 

SOCIETIES. 

41.  The  angels  of  each  heaven  are  not  in  one  place 
together,  but  distinguished  into  societies  greater  and 
smaller,  according  to  the  differences  of  the  good  of  love 
and  faith  in  which  they  are ;  those  who  are  in  similar 
gtM^d  form  one  society.    Goods  in  the  heavens  are  in 

.infinite  variety,  and  every  angel  is  as  his  own  good. 

42.  The  angelic  societies  in  the  heavens  are  also 
distant  from  each  other,  according  as  their  goods  dif- 
fer generically  and  specifically :  for  distances  in  the 
spiritual  world  are  from  no  other  origin  than  from  the 
difference  of  the  state  of  the  interiors,  thence  in  the 
heavens  from  the  difference  of  the  states  of  love  ;  those 
are  widely  distant  who  differ  much,  and  those  little 


THE  HEAVENS  CONSIST  OF  SOCIETIES.        29 


distant  who  differ  little.     Similarity  causes  them  to  be 
together. 

43.  All  in  one  society  are  likewise  distinct  from 
each  other :  those  who  are  more  perfect,  that  is,  who 
excel  in  good,  thus  in  love,  wisdom,  and  intelligence,  are 
in  the  middle  ;  those  who  excel  less  are  round  about,  at 
a  distance  according  to  degrees,  on  the  perfection  is 
diminished.  The  case  with  this  is  as  with  ligiit  decreas- 
ing from  the  centre  to  the  circumferences.  Those  who 
are  in  the  middle  also  are  in  the  greatest  light ;  those 
who  are  towards  the  circumferences,  in  less  and  less. 

44.  Like  ones  are  borne  as  if  of  themselves  to  like 
ones;  for  they  are  with  their  like  as  with  their  own,  and 
as  at  home ;  but  with  others  as  with  strangers,  and  as 
abroad.  When  they  are  with  their  like,  they  are  also 
in  their  freedom,  and  thence  in  every  delight  of  life. 

45.  Hence  it  is  manifest  that  good  consociates  all 
in  the  heavens,  and  that  they  are  distinguished  accord- 
ing to  its  quality.  Bat  still  it  is  not  the  angels  who 
thus  cousociate  themselves,  but  the  Lord,  from  whom  is 
their  good.  He  leads  them,  conjoins  them,  distinguisliea 
them,  and  holds  them  in  freedom,  as  far  as  they  are  in 
good ;  thus  every  one  in  the  life  of  his  love,  of  his 
faith,  of  his  intelligence  and  wisdom,  and  thence  in 
happiness. 

46.  All  who  are  in  similar  good  also  know  cacli 
other,  just  as  men  in  the  world  know  their  kindred,  their 
relations,  and  their  friends,  although  they  have  never 
before  seen  the;n  :  the  reason  is,  because  in  the  other 
life  there  are  no  other  kindreds,  relationships,  and  friend- 
ships, than  s|»iriiual  ones,  thus  those  which  are  of  love 
and  faith.  This  it  has  been  sometimes  given  me  to  see, 
when  I  have  l)cen  in  the  spirit,  and  thus  withdrawn 
from  the  body,  and  so  in  company  with  angels :  then 
some  of  them  1  have  seen  as  if  known  from  infancy,  but 
others  as  if  not  known  at  all.  Those  who  seemed  iw  if 
known  from  iiifancy,  were  those  who  were  in  a  similar 


30 


HEAVEN  AND  HELL. 


State  with  the  state  of  my  spirit;  but  those  who  were 
not  known  were  in  a  dissimihir  state. 

47.     All  who  form  one  angelic  society  are  of  a  face 
that  IS  ahke  in  general,  but  not  alike  in  particular.  How 
likenesses  m  general  are  consistent  with  variations  in 
particular,  may  be  in  some  measure  comprehended  from 
such  things  in  the  world.     It  is  kuowu  that  every  race 
of  people  have  some  common  resemblance  in  their  faces 
and  eyes,  by  which  they  are  known   and  distinguished 
from  another  race  ;   and  still   more  one  family   from 
another.     This  is  much  more  perfectly  so  in  the  heavens 
because  there  all    the  interior  affections  appear  and 
shine  forth  from  the  face,  for  the  face  there  is  their 
external    and    representative  form;    to    have   another 
face  than  that  of  one's  own  affections  is  not  given  in 
heaven.     It  has  also  been  shown  how  a  general  likeness 
IS  varied  particularly  in  the  individuals  who  are  in  one 
society.     There    was    a    face    as    of  an    angel  which 
appeared  to  me,  and  this  was  varied  according  to  the 
affections  of  good  and  truth,  such  as  are  with  those  who 
are  in  one  society.     Those  variations  continued  a  long 
time  ;  and  I  observed  that  still  the  same  face  in  general 
remained  as  a  plane,  and  that  the  rest  were  only  deriva- 
tions  and  proi)agations  tiiereof.     So  just  by  this  face 
were  shown   the  affections  of   the  whole    society    by 
means  of  which  the  faces  of  those  who  were  there 'are 
varied ;  for,  as  was  said  above,  angelic  faces  are  the 
forms  of  their  interiors,  thus  of  the  affections  which  are 
of  love  and  faith. 

48.  From  this  also  it  comes  to  pass,  that  an  angel 
who  excels  in  wisdom,  sees  the  quality  of  another 
instantly  from  his  face.  No  one  there  is  able  to  conceal 
his  interiors  by  his  countenance,  and  to  feicrn  nor  in 
any  way  to  lie  and  deceive  by  cunning  and  hypocrisy. 
It  sometimes  happens  that  hypocrites  insinuate  them- 
selves  into  societies,  who  have  learned  to  conceal  their 
interiors,  and  to  compose  tlieir  exteriors  so  as  to  appear 


THE  HEAVEN^S  CONSIST  OF  SOCIETIES.        31 

in  the  form  of  the  good  in  which  those  in  the  society 
are,  and  thus  to  feign  themselves  angels  of  ligiit.  But 
the.se  cannot  stay  there  long,  for  they  begin  to  be  in- 
wardly troubled,  to  be  tortured,  to  grow  livid  in  the 
face,  and  as  it  were  to  become  lifeless  ;  they  .suffer  tluis 
from  the  contrariety  of  the  life  flowing  in  and  operating: 
wherefore  thev  quickly  cast  themselves  down  into  the 
hell  where  are  their  like  ;  nor  do  they  desire  any  more 
to  ascend.  These  are  they  who  are  meant  by  him  who 
was  found  among  the  invited  guests,  not  having  on  a 
wedding  garment,  and  was  cast  into  outer  darkness 
(Matt.  xxii.  1 1,  and  following  verses). 

49,  All  the  societies  of  heaven  communicate  with 
each  other ;  not  by  open  intercourse,  for  few  go  out  of 
their  own  .society  into  another,  since  to  go  out  of  their 
society  is  like  going  out  from  themselves  or  from  their 
life,  and  passing  into  another  which  is  not  so  agreeable  ; 
but  they  all  communicate  by  an  extension  of  the  sphere 
which  proceeds  from  the  life  of  every  one.  The  sphere 
of  life  is  the  sphere  of  affections  which  are  of  love  and 
faith.  This  extends  itself  far  and  wide  into  the  societies 
round  about,  and  so  much  farther  and  wider,  as  the 
affections  are  more  interior  and  more  perfect.  Accord- 
ing to  that  extension  the  angels  have  intelligence  and 
wisdom.  Those  who  are  in  the  inmost  heaven,  and  in 
the  midst  of  it,  have  an  extension  into  the  whole  heaven  ; 
hence  there  is  a  communication  of  sfll  tilings  of  heaven 
with  every  one,  and  of  every  one  with  all.  But  this  ex- 
tension will  be  treated  of  more  fully  below,  when  treat- 
ing of  the  heavenly  form  according  to  which  angelic 
societies  are  disposed,  and  also  when  treating  of  the 
wisdom  and  intelligence  of  the  angels ;  for  all  extension 
of  the  affections  and  thoughts  goes  according  to  that 
form. 

60.  It  was  said  above,  that  in  the  heavens  there  are 
societies  greater  and  less ;  the  greater  consist  of  myriads, 
the  less  of  some  thousands,  and  the  least  of  some  hun- 


..t./.M^^-..,..,j,.,,Bj||B;j|int..h..-;^^.;„M*...  i^..~v.»^^..v-,^  «.  -.^.«....-^-„..>.....^^.^^--..^ 


32 


HExlVEN-  AXD  HELL. 


dreds  of  au^els.  There  are  also  some  who  live  solitary, 
a.^  it  wero  house  by  house,  and  family  by  family:  these, 
although  thev  live  so  dispersed,  still  arearraii;^d  iu  like 
mauner  as  those  who  are  in  societies  ;  that  is,  the  wiser 
of  them  are  in  the  midst,  and  the  more  simple  iu  the 
boundaries.  These  are  more  nearly  under  the  divine 
auspices  of  the  Lord,  and  are  the  best  of  the  angels. 


EVERY    SOCIETY    IB    A    HEAVEN    m    LESS    FORM, 
A^^TD  EVERY  ANGEL  IN  LEAST  FORM. 

51.  That  every  society  is  a  heaven  in  less  form,  and 
every  an<rel  in  least,  is  because  the  good  of  love  and 
faith  is  what  makes  heaven,  and  this  good  is  in  every 
society  of  heaven,  and  iu  every  angel  of  the  society. 
It  does  not  matter  that  this  good  is  everywhere  differ- 
ent and  various;  it  is  still  the  good  of  heaven  ;  tlje  dif- 
ference is  only,  that  heaven  is  of  one  quality  here  and  of 
another  there.  Therefore  it  is  said,  when  any  one  is  ele- 
vated into  any  society  of  heaven,  that  he  comes  into  heav- 
en; and  concerning  those  who  are  there,  that  they  are 
in  heaven,  and  every  one  is  his  own.  All  who  are  in  the 
other  life  know  this ;  therefore,  those  who  stand  without 
or  beneath  heaven,  and  see  from  afar  where  companies 
of  angels  are,  say  that  heaven  is  there,  and  also  there. 
This  is,  comparatively,  as  it  is  with  the  governors,  offi- 
cers and  servants  in  one  royal  palace,  or  in  one  court ; 
although  they  dwell  separately  in  their  own  mansions, 
or  in  their  chambers,  one  above  and  another  below,  still 
they  are  in  one  palace,  or  in  one  court,  every  one  there  in 
his  function  to  serve  the  king.  Hence  it  is  manifest 
what  is  meant  by  the  words  of  the  Lord,  that  in  His  Fa- 
ther's house  are  mani/  mansions  (John  xiv.  2) ;  and  what 
by  the  habitations  of  heaven,  and  by  the  heavens  of  heavens 
in  the  prophets. 


EVERY  SOCIETY  IS  A  HEAVEN  IN  LESS  FORM.    'oZ 


52.  That  every  society  is  a  heaven  in  a  less  form, 
might  also  be  evident  from  this,  that  there  is  like  a  heav- 
enly form  in  every  socic  v,  as  there  is  iu  the  whole 
heaven.  In  the  whole  he:i\  en  those  are  in  the  midst  who 
excel  the  rest;  and  round  about  even  to  the  boundaries, 
in  decreasing  order,  are  tliose  who  excel  less,  as  may  1>6 
seen  stated  above  (n.  43) :  and  it  may  also  be  seen  from 
this,  that  the  Lord  leads  all  who  are  in  the  whole  heaven, 
as  if  they  were  one  angel ;  iu  like  manner  those  who  are 
in  each  society.  Hence  aa  entire  angelic  society  some- 
times appears  as  one,  in  the  form  of  an  angel ;  which 
also  it  has  been  granted  t(»  ine  by  the  Lord  to  see.  When 
also  the  Lord  appears  ia  the  midst  of  the  angels.  He 
does  m»t  then  appear  enco  npassed  by  several,  Imt  as  one 
[angel]  in  angelic  for;n.  Thence  it  is  that  the  Lord  in 
the  Word  is  called  an  angrd  ;  and  also  that  an  entire  so- 
ciety is  so  called.  Micliud,  Gabriel,  and  Raphael  are 
only  angelic  societies,  which  are  so  named  from  their 
function. 

53.  As  an  entire  society  is  a  heaven  in  less  form,  so 
likewise  an  angel  is  a  heaven  in  least  form:  for  heaven 
is  not  without  an  angel,  but  within  him  ;  for  his  interiors, 
which  are  of  his  mind,  are  disposed  into  the  form  of 
heaven,  thus  for  the  reception  of  all  things  of  heaven 
which  are  without  him.  He  also  receives  those  thinirs 
according  to  the  quality  of  the  good  which  is  in  liim 
from  the  Lord  :  hence  an  angel  is  also  a  lieaven. 

54.  Bv  no  means  can  it  be  said  that  heaven  is  -with- 
out any  one,  but  within  him  ;  for  every  angel  receives 
the  heaven  which  is  without  him,  according  to  the  heaven 
which  is  within  him.  Hence  it  is  manifest  how  much  he 
is  deceived,  who  believes  that  to  come  into  heaven  is 
only  to  be  elevated  among  the  angels,  whatsoever  he 
may  be  as  to  his  interior  life ;  thus  that  heaven  is  given 
to  every  one  from  immediate  mercy;  when  yet,  unless 
heaven  be  within  any  one,  nothing  of  the  heaven  which 
is  without  him  flows  in  and  is  received.    There  are  many 


84 


HEAVEN  AND  HELL. 


EVERY  SOCIETY  IS  A  HEAVEN  IX  LESS  FORM.    35 


spirits  who  are  in  such  an  opinion  ;  and  therefore  also 
on  account  of  their  faith  they  have  been  taken  up  into 
heaven  :  but  when  they  were  there,  because  their  interior 
life  was  contrary  to  the  life   in  which  the  angels  were, 
they  began  to  he  blinded  as  to  their  intellects,  so  that 
they  became  like  idiots,  and  to  be  tortured  as  to  their 
wills,  so  that  they  behaved  like  madmen.     In  a  word, 
those  who  live  w'lckedly  and  come  into  heaven,  gasp 
there  for  breath,  and  writhe  about   comparatively  like 
fishes  out  of  the  water  in  the  atmosphere,  and  like  ani- 
m  vis  in  the  receiver  of  an  air-pump,  in  ether,  the  air 
being  exhausted.     Hence  it  may  be  evident  that  heaven 
is  within,  and  not  without  any  one. 

65.     Because  all  receive  the  heave^i  which  is  without 
them 'according  to  the  heaven  which  is  within  thera, 
therefore  in  like  manner  they  receive  the  Lord,  since 
the  Divine  of  the  Lord  makes  heaven.     Hence  it  is  that 
when  the  Lord  presents  Himself  in  any  society.  He  ap- 
pears there  according  to  the  quality  of  the  good  in  which 
the  society  is,  thus  not  in  the  same  manner  in  one  society 
as  in  another  ;  not  that  the  dissimilitude  is  in  the  Lord, 
but  in  those  who  see  Him  from  and  according  to  their 
own  good.    They  are  also  affected  at  the  hight  of  Him 
according  to  the  quality  of  their  love :  those  who  love 
Him  inmostly  are   inmostly   affected;  those   who   love 
Him  less  are  less  affected  ;  the  evil  who  are   out   of 
heaven  are  tortured  at  His  presence.     When  the  Lord 
appears  in  any  society,  He  appears  there  as  an  angel ; 
but  He  is  distinguished  from  other  angels  by  the  Divine 
which  shines  through. 

56.  Heaven  also  is  wherever  the  Lord  is  acknowl- 
edged' believed,  and  loved.  The  variety  of  the  worship 
of '^Him,  from  the  variety  of  good  in  one  society  and 
another,  does  not  bring  harm,  but  it  brings  advantage  ; 
for  from  this  is  the  perfection  of  heaven.  That  from 
this  is  the  perfection  of  heaven  can  hardly  be  explained 
go  as  to  be  comprehended,  unless  the  terms  commonly 


used  in  the  learned  world  be  called  in  aid,  and  it  be 
shown  by  them  liow  one  thing  which  is  perfect  is 
formed  of  various  things.  Every  whole  exists  from 
various  things;  for  a  whole  which  is  not  from  various 
things,  is  not  anything ;  it  ha.s  not  a  form,  and  therefore 
not  any  quality.  But  when  a  whole  exists  from  various 
things,  and  the  various  things  are  in  a  perfect  form,  in 
which  each  one  joins  itself  to  another  in  friendly  agree- 
ment in  a  series,  then  it  has  a  perfect  quality  Heaven 
also  is  a  one  from  various  things,  arranged  into  a  most  per- 
fect form  ;  for  the  heavenly  form  is  the  most  perfect  of  all 
forms.  That  all  perfection  is  thence,  is  manifest  from 
all  beauty,  pleasantness,  and  agreeableness,  which  affect 
as  well  the  senses  as  the  mind  [animus]:  for  these  exist 
and  flow  from  no  other  source,  than  from  the  agreement 
and  harmony  of  several  concordant  and  harmonious 
things,  whether  thev  coexist  in  order,  or  follow  each 
other  in  order  ;  and  not  from  one  without  more.  Hence 
it  is  said,  that  variety  delights,  and  it  is  known  that  the 
delight  is  according  as  is  the  variety.  From  these 
things  it  may  be  seen,  as  in  a  mirror,  how  perfection 
exists  from  variety,  even  in  heaven  ;  for  from  the  things 
which  exist  in  the  natural  world,  may  be  seen  as  in  a 
mirror  the  things  which  are  in  the  spiritual  world. 

57.  Of  the  church  the  like  may  be  said  as  of  heaven, 
foi"  the  church  is  the  Lord's  heaven  upon  earth.  'J  here 
are  also  many  churches,  and  yet  each  one  is  called  a 
church,  and  also  is  a  church,  so  far  as  the  good  of  love 
and  faith  reigns  therein.  Here  also  the  Lord  makes  a 
one  out  of  various  things,  thus  out  of  many  churches  one 
church.  The  like  again  may  be  said  of  a  man  of  the 
church  in  particular,  as  of  the  church  in  general ;  name- 
ly, that  the  church  is  within  man,  and  not  without  him, 
and  that  every  man  in  whom  the  Lord  is  present  in  the 
good  of  love  and  faith,  is  a  church.  The  like  also  may 
be  said  of  a  man  in  whom  the  church  is,  as  of  an  angel 
in  whom  heaven  is,  that  he  Ia  a  church  in  least  form,  as 


36 


HEAVEN  AND  HELL. 


THE  WHOLE  HEAVEN  RESEMBLES  ONE  MAN.    37 


an  angel  is  a  heaven  in  least  form  ;  and  farther,  that  a 
man  in  whom  the  church  is,  equally  as  an  angel,  is  a 
heaven  :  for  man  was  created  that  he  might  come  into 
heaven,  and  become  an  angel;  and  therefore  he  who  has 
good  from  the  Lord,  is  a  man-angel.     It  is  permitted  to 
relate  what  man  has  in  common  with  an  angel,  and  what 
he  has  more  than  the  angels.     Man  has  in  common  with 
an  angel,  that   his  interiors  are  equally  formed  to  the 
imacre  of  heaven,  and  also  that  he  becomes  an  image 
of  heaven  as  far  as  he  is  in  the  good  of  love  and  of 
faith.     Man  has  more  than  the  angels,  that  his  exteriors 
are  formed  to  the  image  of  the  world ;  and  that  so  far 
as  he  is  in  good,  the  world  with  him  is  subordinate  to 
heaven  and  serves  it,  and  that  then  the  Lord  is  present 
with  him  in  both  as  in  His  heaven  ;  for  He  is  m  His 
divine  order  everywhere,  inasmuch  as  God  is  order. 

68.    Lastlv,  i't  is  to  be  related,  that  he  who  has 
heaven  in  himself,  not  only  has  heaven  in  his  greatest  or 
general  things,  but  also  in  liis  least  or  particular  things  : 
and  that  the  least  things  there  in  an  image  resemble  tlie 
greatest.    This  comes  from  the  fact,  that  every  one  is 
his  own  love,  and  is  such  as  his  reigning  love  is :  that 
which  reigns  flows  into  all  the  particulars,  and  disposes 
them,  and  everywhere  induces  a  likeness  of  itself.     In 
the  heavens  love  to  the  Lord  is  the  reigniug  love,  be- 
cause the  Lord  there  is  loved  above  all  things :  hence 
the  Lord  is  there  the  all  in  all;  He  flows  into  all  and 
every  one,  disposes  them,  and  puts  on  them  a  likeness  of 
Himself,  and  causes  heaven  to  be  where  He  is.     Hence 
an  angel  is  a  heaven  in  the  least  form,  a  society  in  a 
greater    and   all   the  societies  taken  together  in  the 
greatest.    That  the  Divine  of  the  Lord  makes  heaven, 
and  that  it  is  the  all  in  all,  may  be  seen  above  (n.  7  to 
12). 


THE   UNIVERSAL   HEAVEN,   IN   ONE    COMPLEX. 
RESEMBLES    ONE    MAN. 

59,  That  heaven  in  the  whole  complex  resembles 
one  man,  is  an  arcanum  not  yet  known  in  the  world ; 
but  in  the  heavens  it  is  very  well  known.  To  know 
tliat,  and  the  specific  and  particular  things  concerning  it, 
is  the  chief  of  the  intelligence  of  the  angels  there  :  ou 
that  also  depend  many  more  things,  which,  without  that 
as  their  common  principle,  would  not  enter  distinctly  and 
clearly  into  the  ideas  of  their  mind.  Because  they  know 
that  all  the  heavens,  together  with  their  societies,  resemble 
one  man,  therefore  also  they  call  heaven  the  Greatest 
and  THE  Divine  Man;  Divine  from  this,  that  the 
Divine  of  tiie  Lord  makes  heaven  (see  above,  n.  7  to  12). 

60.  That  heavenly  and  spiritual  things  are  arranged 
and  conjoined  into  that  form  and  into  that  image,  those 
cannot  perceive  who  have  not  a  just  idea  concerning 
spiritual  and  heavenly  things:  they  think  that  the 
earthly  and  material  things,  which  compose  the  ultimate 
of  mail,  make  him,  and  that  without  these  man  is  nut 
man.  But  let  them  know  that  man  is  not  man  from 
tlu)se  things,  but  from  this,  that  he  can  understand  truth 
and  will  good:  these  are  the  spiritual  and  heavenly 
things  which  make  man.  Man  also  knows  that  every 
one  is  a  man  such  as  he  is  as  to  the  understanding  and 
the  will ;  and  he  may  also  know  that  his  earthly  hotly 
is  formcil  to  serve  them  in  the  world,  and  to  perform 
uses  conformably  to  them  in  the  ultimate  sphere  of 
nature.  Therefore  also  tlie  body  acts  not  of  itself,  but 
is  actuated  altogether  in  obedience  to  the  dictates  of  the 
understanding  and  the  will,  insomuch  that  wnatever 
man  thinks,  he  speaks  with  the  tongue  and  mouth,  and 
whatever  he  wills,  he  does  with  the  body  and  members; 
BO  that  it  is  the  understanding  and  will  that  do,  and  the 
body  does  notiiing  of  itself.    Hence  it  is  manifest,  that 


38 


HEAVEIT  AND  HELL. 


THE  WHOLE  HEAVEN  RESEMBLES  ONE  MAN.    39 


the  things  of  the  understanding  and  will  make  man  ; 
and  that  they  are  in  a  like  form,  because  they  act  into 
the  most  minute  particulars  of  the  body,  as  an  internal 
into  an  external :  man  therefore  from  them  is  called 
an  internal  and  spiritual  man.  Such  a  man,  in  the 
greatest  and  most  perfect  form,  is  heaven. 

61.  Such  is  the  idea  of  the  angels  concerning  man  : 
so  they  never  attend  to  those  things  which  man  does 
with  the  body,  but  to  the  will  from  which  the  body  does 
them:  this  they  call  the  man  himself,  and  the  under- 
standing, so  far  as  it  acts  in  unity  with  the  will.     ^ 

62  The  angels  indeed  do  not  see  heaven  in  the 
whole  complex  in  such  a  form,  for  the  whole  heaven 
does  not  fall  into  the  view  of  any  angel ;  but  they  some- 
times see  remote  societies,  which  consist  of  many 
thousands  of  angels,  as  one  in  such  a  form  ;  and  from  a 
society,  as  from  a  part,  they  conclude  as  to  the  whole, 
which  is  heaven.  For  in  the  most  perfect  form  the 
wholes  are  as  the  parts,  and  the  parts  as  the  wholes; 
the  distinction  is  only  as  between  similar  things  greater 
and  less.  Hence  they  say,  that  the  whole  heaven  is 
such  in  the  sight  of  the  Lord,  because  the  Divine  from 
the  inmost  and  supreme  sees  all  things.  _ 

63.  Because  heaven  is  such,  therefore  also  it  is 
ruled  by  the  Lord  as  one  man,  and  thence  as  a  one:  for 
it  is  known  that,  although  man  consists  of  an  innumer- 
able variety  of  things,  as  well  in  the  whole  as  in  part,  —  in 
the  whole,  of  members,  organs,  and  viscera,  in  part,  of 
series  of  fibres,  nerves,  and  blood-vessels,  —  tJiua  of  mem- 
bers within  members,  and  of  parts  within  parts,  yet  still 
man,  when  he  acts,  acts  as  one.  Such  also  is  heaven 
under  the  auspices  and  guidance  of  the  Lord. 

64.  That  so  many  various  things  in  man  act  as  one, 
is  because  there  is  not  anything  there  which  does  not  do 
something  for  the  common  weal,  and  perform  use.  The 
whole  performs  use  to  its  parts,  and  the  parts  perform 
iise  to  the  whole,  for  the  Nvhole  is  from  the  parts,  and  the 


parts   constitute  the  whole :  thus  they  provide  for  each 
other,  they  have  respect  to  each  other,  and  are  conjoined 
in  such  a  form,  that  all  and  each  have  reference  to  the 
whole  aud  its  good.     Hence  it  is  that  they  act  as  one. 
Similar  are  the  consociations  in  the  heavens ;  they  are 
conjoined  there  according  to   uses  in   a  similar  form. 
Therefore  those  who  do  not  perform  use  to  the  whole, 
are  cast  out  of  heaven,  because  they  are  things  hetero- 
geneous.   To  perform  use,  is  to  will  well  to  others  for 
the  sake  of  the  common    good;    and  not  to  perform 
use,  is  to  will  well  to  others,  not  for  the  sake  of  the  com- 
mon good,  but  for  the  sake  of  self.     The  latter  are  those 
who  love  themselves  above  all  things;  but  the  former 
are  those  who  love  the  Lord  above  all  things.     Hence  it 
is  that  those  who  are  in  heaven  act  as  one,  and  this  not 
from  themselves,  but  from  the  Lord ;  for  they  regard 
Him  as  the  only  One  from  whom  [all  things  are],  and  His 
kingdom  as  the  whole,  which  is  to  be  provided  for.    This 
is  meant  by  the  words  of  the  Lord,  Seek  ye  first  the  king- 
dom of  God,  and  fit's  righteousness,  and  all  things  shall  be 
added  unto  yon  (Matt.  vi.  33).     To  seek  His  righteous- 
ness, is  [to  seek]  His  good.     They  who  are  in  the  world 
love  the  good  of  their  country  more  than  tlieir  own,  and 
the  good  of  their  neighbor  as  their  own,  are  those  who 
i,n  the  other  life  love  aud  seek  the  kingdom  of  the  Lord, 
for  there  the  kingdom  of  the  Lord  is  in  the  place  of  their 
country  :  aud  they  who  love  to  do  good  to  others,  not 
for  the  sake  of  themselves,  but  for  the  sake  of  good,  love 
the  neighbor ;  for  there  good  is  the  neighbor.    All  those 
who  are  such,  are  in  the  Greatest  Man,  that  is,  heaven. 

65.  Because  the  whole  heaven  resembles  one  man, 
and  also  is  a  divine  spiritual  man  in  the  greatest  form, 
even  in  figure,  therefore  heaven  is  distinguished  into 
members  and  parts,  as  man  is,  and  they  are  also  named 
in  like  manuer.  The  angels  even  know  in  what  mem- 
ber one  society  is,  and  in  what  another  is ;  and  they  say 
that  this  society  is  in  the  member  or  some  province  of 


MiMirtraittiiitamitwiJi'triiliiiffiiiMwiJiiMill^^ 


40 


HEAVEN-  AND  HELL. 


the  head,  that  in  the  member  or  some  proviuce  of  the 
breast,  that  in  the  member  or  some  province  of  the 
loins,  and  so  on.  In  general,  the  supreme  or  third  heaven 
forms  the  head  as  far  as  the  neck ;  the  middle  or  sf'cond 
heaven  forms  the  breast  as  far  as  the  loius  and  knees; 
the  lowest  or  tirst  heaven  forms  the  feet  as  far  as  the 
soles,  and  also  the  arms  as  far  as  the  fingers  ;  for  the 
arms  and  hands  are  lowest  parts,  or  ultimates  of  man, 
although  at  the  sides.  Hence  again  it  is  manifest  why 
there  are  three  heavens. 

66.  The  spirits  who  are  below  heaven  wonder  very 
much  when  they  hear  and  see  that  heaven  is  below  as 
well  as  above  :  for  they  are  in  a  similar  faith  and  opinion 
with  men  in  the  world,  that  Iieaven  is  nowhere  else  than 
above ;  for  they  do  not  know  that  the  situation  of  the 
heavens  is  as  the  situation  of  the  members,  organs,  and 
viscera  in  man,  of  which  some  are  above  and  some  below  ; 
and  that  it  is  as  the  situation  of  the  parts  in  each  mem- 
ber, organ,  and  viscus,  of  wliich  some  are  within  and 
some  witiiout.  Hence  they  confuse  themselves  concern- 
ing heaven. 

67.  These  things  have  been  stated  about  heaven  as 
the  Greatest  Man,  because  without  this  previous  knowl- 
edge, the  things  which  follow  cuncerning  heaven  cannot 
be  at  all  coniprehended  ;  nor  can  any  distinct  idea  be  had 
about  the  form  of  heaven,  about  the  conjunction  of  the 
Lord  with  heaven,  about  the  conjunction  of  heaven  with 
man,  nor  about  the  influx  of  the  spiritual  world  into  the 
natural ;  and  not  any  at  all  about  correspondence :  yet 
these  subjects  are  to  be  treated  of  in  order  in  what  now 
follows;  wherefore  to  give  light  upon  them,  this  has  been 
premised. 

EVERY    SOCIETY    IN    THE     HEAVENa    RE3EMBLES 

ONE  MAN. 

68.  That    every  society  of  heaven  resembles  one 
man,  and  also  is  in  the  likeness  of  man,  has  been  several 


Ubmmiti^SM 


EVERY  SOCIETY  RESEMBLES  ONE  MAN.       41 


times  given    me    to   see.     There   was   a   society   into 
which    several   insinuated   themselves,   who   knew   how 
to  feign   themselves  angels  of  light;   they  were  hypo- 
crites.    When  these  were  separated  from  the  angels, 
I   saw  that  the  entire  society  at  first  appeared  as   an 
obscure   one,   then   by  degrees  in  a  Imman  form,   also 
obscurely,    and    at    length    in   the    light    as    a    man. 
Those  who  were  in  the  man  and  composed  him,  were 
those  who  were   in    the    good   of  that   society  ;    the 
rest  who  were  not  in   that   man   and  did  not  compose 
him,  were  hypocrites  ;  tiie  latter  were  rejected,  the  former 
retained;   thus  separation  was  made.      Hypocrites  are 
those  who  speak  well,  and  also  do  well,  but  regard  them- 
selves   in   everything.     They  speak   like  angels  of   the 
Lord,  of  heaveij,  of  love,  of   heavenly  life ;  and  also  do 
well,  that  they  may  appear  to  be  as  they  speak ;  but  they 
think  otherwise;   they  believe  nothing,  nor  do  they  will 
good  to  any  but  themselves.     That  they  do  good,  is  for 
the  sake  of  themselves ;  if  for  others,  it  is  that  they  may 
be  seen,  and  thus  also  for  the  sake  of  themselves. 

69.  Tliat  an  entire  angelic  society,  when  the  Lord 
makes  Himself  present,  appears  as  one  in  a  human  form, 
has  also  been  given  me  to  see.  There  ai)peared  on 
high,  towards  the  east,  as  it  were  a  cloud  from  white 
growing  ruddv,  with  little  stars  round  about,  which  was 
descending ;  as  it  descended  it  became  by  degrees  more 
lucid,  and  at  length  was  seen  in  a  perfectly  human  form. 
The  little  stars  round  about  the  cloud  were  angels,  who 
thus  appeared  by  light  from  the  Lord. 

70,  It  is  to  be  known  that,  although  all  who  are  in 
one  society  of  lieaven  when  together  appear  as  one  in  the 
likeness  of  a  man,  still  not  any  one  society  is  such  a  man  as 
another  :  they  are  distinguished  one  from  another,  as 
human  faces  from  one  stock;  and  from  a  similar  cause, 
of  which  above  (u.  47),  namely,  tliat  tliey  are  varied  ac- 
cording to  the  varieties  of  good  in  which  they  are,  and 
which  forms  them.    The  societies  which  are  in  the  inmost 


42 


HEAVEN  AND  HELL. 


I 


or  supreme  heaven,  and  there  in  the  midst,  appear  in  the 
most  perfect  and  beautiful  human  form. 

71,  It  is  worthy  to  be  mentioned,  that  the  more  there 
are  in  one  society  of  heaven,  and  the  more  they  act  as 
one,  the  more  perfect  is  its  human  form  ;  for  variety  dis- 
posed into  a  heavenly  form  makes  perfection,  as  was 
shown  before  (n.  56)  ;  and  variety  is  given  where  there 
ire  many.  Every  society  of  heaven  also  increases  in 
number  daily,  and  as  it  increases  it  becomes  more  per- 
fect ;  thus  not  only  the  society  is  p?rfected,  but  also 
heaven  in  general,  because  societies  constitute  heaven. 
Since  heaven  is  perfected  by  increasing  numbers,  it  is 
manifest  how  much  those  are  deceived,  who  believe  that 
heaven  may  be  closed  from  fulness ;  when  yet  the  con- 
trary is  the  case,  that  it  is  never  closed,  and  that  a  greater 
and  greater  fulness  perfects  it.  On  this  account  the 
angels  desire  nothing  more  than  that  new  angelic  guests 
may  come  to  them. 

72.  That  every  society  is  in  the  image  of  a  man, 
when  it  appears  together  as  one,  is  because  the  whole 
heaven  has  that  image,  as  may  be  seen  shown  above ; 
and  in  the  most  perfect  form,  such  as  the  form  of  heaven 
is,  there  is  a  likeness  of  the  parts  with  the  whole,  and  of 
the  less  things  with  the  greatest.  The  less  things  and 
the  parts  of  heaven  are  the  societies  of  which*  it  con- 
sists ;  and  that  these  also  are  heavens  in  a  less  form,  may 
be  seen  above  (n.  51  to  58).  That  there  is  such  a  per- 
petual likeness,  is  l)ecause  in  the  heavens  the  goods  of  all 
are  from  one  love,  thus  from  one  origin.  The  one  love, 
from  which  is  the  origin  of  all  the  goods  there,  is  love 
to  the  Lord  from  the  Lord.  Thence  it  is  that  the  whole 
heaven  is  a  likeness  of  Him  in  general,  every  society  in 
a  less  general  sense,  and  every  angel  in  particular.  See 
also  what  was  said  above  on  this  subject  (a.  58). 


EVERY  ANGEL  IN  PERFECT  HUMAN  FORM.      43 


HENCE  EVERY  ANGEL  IS   IN  A  PERFECT   HITMAN 

FORM. 

73.     In  the  two  preceding  articles  it  was  shown  that 
heaven  in  the  whole  complex  resembles  one  man  ;  and 
in  like  manner  every  society  in  heaven :  from  the  se- 
quence of  the  causes  which  were  thus  adduced,  it  follows 
that  every  angel  equally  resembles  a  man.     As  heaven 
is  a  man  in  greatest  form,  and  a  society  of  heaven  in  less 
form,  80  is  an  angel  in  least  form  ;  for  in  the  most  per- 
fect form,  such  as  the  form  of  heaven  is,  there  is  a  like- 
ness of  the  whole  in  a  part,  and  of  a  part  in  the  whole. 
The  cause  that  it  is  so  is,  that  heaven  is  a  communion  ; 
for  it  communicates  all  its  own  to  every  one,  and  every 
one  receives  all  that  is  his  from  that  communion  :  an 
angel  is  a  receptacle,  and  thence  a  heaven  in  the  least 
form ;  as  also  was  shown   above  in  its  proper  article. 
Man  also,  as  far  as  he  receives  heaven,  is  likewise  so  far 
a  receptacle,  is  a  heaven,  and  is  an  angel  (sec  above,  n. 
57).     This  is  described  thus  in  the   Apocalypse:  Ue 
measurecT  the  wall  of  the  holy  Jerusalem,  a  hundred  and 
forty- four  cubits,  the  measure  of  a  man,  which  is  that  of  an 
angel  (xxi.  17).     Jerusalem  there  is  the  church  of   the 
Lord,  and  in  a  more  eminent  sense  heaven  ;  the  wall  is 
truth  which  defends  from  the  assault  of  falses  and  evils; 
a  hundred  and  forty-four  are  all  truths  and  goods  in  the 
complex;  measure'is  its  quality  ;  a  man  is  he  in  whom 
all  those  things  are,  in  general  and  in  particular,  tlms  in 
whom  heaven  is ;  and  because  an  angel  alsv)  is  a  man 
from  those  things,  therefore  it  is  said,  the  measure  of  a 
man,  which  is  that  of  an  angel.     This  is  the  spiritual 
sense  of  those  words.     Who,  without  that  sense,  would 
understand  that  the  wall  of  the  holy  Jerusalem  would  be 
the  measure  of  a  man,  which  is  that  of  an  angel. 

74.     But  to  proceed  now  to  experience.     That  angels 
are  human  forms  or  men,  has  been  seen  by  me  a  thou- 


44 


HEAVEN  AND  HELL. 


sand  times.    For  I  have  spoken  with  them  as  man  v;iih 
man,  sometimes  with  one,  sometimes  with  many  in  com- 
pany ;  nor  have  I  seen  with  tbeni  anything  differe.it 
from  man  as  to  form  ;  and  I  have  repeatedly  wondered 
that  they  were  such.     And  lest  it  should  be  said  that  it 
was  a  fallacy,  or  a  vision  of  fantasy,  it  has  been  j:iveu 
me  to  see  them  in  full  wakefulness,  or  when  I  was  in 
every  sense  of  the  body,  and  in  a  state  of  clear  percep- 
tion.    Frequently  also  I  have  told  them,  that  men  in  the 
Christian  world  are  in  such  blind  ignorance  about  angels 
and  spirits,  that  they  believe  them  to  bo  minds  without 
form,  and  puro  thoughts,  of  which  they  have  no  other 
idea,  than  as  of  something  ethereal  in  which  there  is 
something  vital ;  and  because  they  thus  ascribe  to  tliem 
nothing  of  man,  except  a  thinking  principle,  they  believe 
that  they  do  not  see  because  they  have  no  eyes,  do  not 
hear  because  they  have  no  ears,  and  do  not  speak  because 
they  have  not  a  mouth  and  tongue.    To  these  things  the 
angels  said,  that  they  knew  that  there  was  such  a  belief 
with  many  in  the  world,  and  that  it  reigned  with  the 
learned,  and  also,  what  they  wondered  at,  with  the 
priests.    They  also  said  the  cause  was,  that  the  learned, 
who  were  the  leaders  and  first  broached  such  an  idea 
concerning  angels  and  spirits,  thought  from  the  sensuals 
of  the  external  man  concerning  them;  and  they  who 
think  from  these,  and  not    from    interior    light,  and 
from  the  general  idea  which  is  implanted  in  every  one, 
cannot  do  otherwise  than  construct  such  fictions ;  since 
the  Eensuals  of   the  external  man  comprehend   noth- 
ing else   than  what  is  within  nature,  but  not  what  is 
above  it,  thus  nothirg  whatever  concerning  the  spiritual 
world.    From  these  leaders  as  guides  was  derived  the 
falsity  of  thouglit  about  angels,  to  others,  who  thought 
cot  from  themselves  but  from  them  ;  and  they  who  first 
think  from  others,  and  make  those  things  matters  of 
their  faith,  and  afterwards  view  them  with  their  own 
understanding,  can  scarcely  recede  from  them ;  and  so 


WWIflrtffiMM 


■IMWWBTl 


EVERY  ANGEL  IN  PERFECT  HUMAN  FORM       45 


most  acquiesce  in  confirming  them.  Moreover  they  said 
that  the  simple  in  faith  and  heart  are  not  in  that  idea  of 
angels,  but  in  an  idea  of  them  as  of  men  of  heaven  ;  be- 
cause they  have  not  extinguished  by  erudition  what  was 
implanted  in  them  from  lieaven,  nor  do  they  comprehend 
anything  without  a  form.  Hence  it  is,  that  the  angels  in 
churches,  whetlier  carved  or  painted,  are  not  represented 
otherwise  than  as  men.  As  to  what  is  implanted  from 
heaven,  they  said,  that  it  is  the  Divine  flowing  in  with 
those  who  are  in  the  good  of  faith  and  life. 

75.  From  all  my  experience,  which  now  is  of  many 
years,  I  can  say  and  affirm,  that  angels  as  to  their  form 
are  altogether  men  ;  that  they  have  faces,  eyes,  ears, 
breast,  arms,  hands,  feet ;  that  they  see  and  hear  each 
other, and  converse  together;  in  a  word,  that  nothing  at 
all  is  wanting  to  them,  which  belongs  to  man,  except 
that  they  are  not  clothed  with  a  material  body.  1  have 
seen  them  in  their  own  light,  which  exceeds  by  many 
degrees  the  meridian  light  of  the  world  ;  and  in  it  all 
things  of  their  face  were  seen  more  distinctly  and  clearly 
than  the  faces  of  the  men  of  the  earth.  It  has  also  been 
given  me  to  see  an  angel  of  the  inmost  heaven  :  he  had  a 
brighter  and  more  resplendent  face  than  the  angels  of 
the  lower  heavens  ;  I  surveyed  him,  and  he  had  a  human 
form  in  all  perfection. 

76.  But  it  is  to  be  known  that  the  angels  cannot  be 
seen  by  man  with  the  eyes  of  his  body,  but  with  the  eyes 
of  the  spirit  which  is  in  man,  because  that  is  in  the  spir- 
itual world,  and  all  things  of  the  body  in  the  natural. 
Like  sees  like,  because  from  like.  Moreover,  the  organ 
of  the  sight  of  the  body,  which  is  the  eye,  is  so  gross 
that  it  does  not  even  see  the  smaller  things  of  nature, 
except  by  means  of  optical  glasses,  as  is  known  to  every 
one ;  hence  still  less  those  things  which  are  alnn  e  the 
sphere  of  nature,  as  are  all  the  things  whicli  are  in  the 
spiritual  world.  But  yet  these  thii.gs  are  seen  by  man 
when  he  is  withdrawn  from  the  sight  of  the  body,  and 


46 


HEAVEN  AlH)  HELL. 


HEAVEN  RESEMBLES  MAN". 


47 


the  sight  of  his  spirit  opened  ;  which  also  is  done  in  a 
moment,  when  it  pleases  the  Lord  that  they  should  be 
seen  ;  and  then  man  knows  no  otherwise  than  that  he 
sees  them  with  the  eyes  of  the  body.  Thus  angels  were 
seen  by  Abraham,  Lot,  Manoah,  and  the  prophets  :  thus 
also  the  Lord  was  seen  after  the  resurrection  by  the 
disciples  :  in  like  manner  also  angels  have  been  seen  by 
me.  Because  the  prophets  saw  thus,  therefore  they 
were  called  seers,  and  men  whose  eyes  were  open  (I  Sara, 
ix.  9 ;  Num.  xxiii.  3) ;  and  making  them  see  thus,  waa 
called  opening  their  eyes,  as  was  done  to  Ehsha's  boy,  of 
whom  it  is  thus  read  :  Elisha  prayed  and  said,  Jehovah, 
I  pray  Thee,  open  his  eyes  that  he  may  see ;  and  Jehovah 
opened  the  eyes  of  his  boy,  and  he  saw  ;  and  behold  the 
mountain  wasfidl  of  horses  and  chariots  ofjire,  round  about 
Elisha  (2  Kings,  vi.  17). 

77.  Good  spirits,  with  whom  I  have  spoken  also 
npon  this  subject,  grieved  in  heart  that  such  ignorance 
concerning  the  state  of  heaven  and  spirits  and  angels 
should  be  within  the  church :  and  being  indignant,  tliey 
said  that  I  should  certainly  declare,  that  they  arc  not 
minds  without  form,  nor  ethereal  spirits,  but  that  they 
are  men  in  form ;  and  that  they  see,  hear,  and  feel, 
equally  as  those  who  are  in  the  world. 


IT  IS  FROM  THE  DIVINE  HUMAN  OF  THE  LORD,  THAT 
HEAVEN  IN  THE  WHOLE  AND  IN  EVERY  PART  RE- 
SEMBLES A  MAN. 

78.  That  it  is  from  the  Divine  Human  of  the  Lord* 
that  heaven  in  the  whole  and  in  part  resembles  a  man, 
follows  as  a  conclusion  from  all  the  things  which  have 
been  said  and  shown  in  the  preceding  articles.  In  the 
preceding  articles  it  has  been  shown,  I.  That  the  Lord  is 
the  God  of  heaven.  XL  That  the  Divine  of  the  Lord  makes 
heaven.     III.  That  heaven  consists  of  innumerable  socier 


ties;  and  that  every  society  is  a  heaven  in  less  form,  and 
every  angel  in  least.     IV.  That  the  universal  heaven,  in 
one  complex,  resembles  one  man.     V.  That  every  society  in 
the  heavens  also   resembles  one   man.     VL     That   t/ience 
every  angel  is  m  a  perfect  human  form.    These  all  lead  to 
the  conclusion,  that  the  Divine,  because  it  makes  heaven, 
is  human  in  form.     Tliat  this  is  the   Divine  Human  of 
the  Lord,  may  be  seen  still  more  clearly,  because  in  a 
compendium,  from  those  things  which,  in  the  place  of  a 
corollary,  have  been  taken  and  collated  from  the  Heav- 
enly Arcana.     That  tlie   Human  of  the  Lord  is  Di- 
vine, and  that  it  is  not  true,  as  is  believed  within  the 
church,  that  His  Human  is  not  Divine,  may  also  be  ^een 
from  those  things  collected,  as  well  as  from  the  Doc- 
trine OF  THE  Holy  Jerusalem,  at  the  end,  where  it 
is  treated  concerning  the  Lord. 

79.     That  it  is  so,  has  been  made  evident  to  me  from 
much  ex])erience,  of  which  something  will  now  be  said. 
,  All  tlie  angels  in  the  heavens  never  perceive  the  Divine 
under  any  other  form  than  the  human  ;  and  what  is 
wonderful,  those  who  are  in  the  superior  heavens  cannot 
think  otherwise  of  the  Divine.     They  are  brought  into 
that  necessity  of  thinking,  from  the  Divine  itself  which 
flows  in,  and  also  from  the  form  of  heaven,  according  to 
which  their  thoughts   extend   themselves   around:   fcr 
every  thought  which  the  angels  have,  has  extension  into 
heaven,  and  according  to  that  extension  they  have  in- 
telligence   and   wisdom.      Hence    it    is   that  all  there 
acknowledge  the  Lord,  because  the  Divine   Human  is 
given  only  in  Him.      These  things  have  not  only  been 
told  me  by  the  angels,  but  it  has  also  been  given  me  to 
perceive  them,  when  elevated  into  the  interior  sphere  of 
heaven.     Hence  it  is  manifest,  that  tlie  wiser  the  angels 
are,  the  more  clearly  they  perceive  this  ;  and  heuee  it  is, 
that  the  Lord  appears  to  them  :  for  the  Lord  appears  in 
a  divine  angelic  form,  which  is  the  human,  to  those  who 
acknowledge  and  believe  in  a  visible  Divine,  but  not  to 


yiillliltfiaiMilliii'iiMgiffiirMitiMiMi!^^ 


48 


HEAVEN"  AND  HELL. 


those  who  acknowledge  and  believe  in  an  invisible  Di- 
vine ;  for  the  former  can  see  their  Divine,  but  the  latter 
cannot. 

80.  Because  the  angels  perceive  not  an  invisible 
Divine,  which  they  call  a  Divine  without  form,  but  a 
visible  Divine  in  the  human  form,  there  fore  it  is  common 
for  them  to  say,  that  the  Lord  alone  is  Man,  and  that 
they  are  men  from  Uim,  and  that  every  one  is  so  far  a 
man,  as  lie  receives  Him.  By  receiving  the  Lord,  they 
understand  receiving  good  and  truth,  which  are  from 
Him,  since  the  Lord  is  in  His  good  and  in  His  truth: 
this  also  they  call  wisdom  and  intelligence.  They  say 
that  every  one  knows  that  intelligence  and  wisdom  make 
man,  and  not  the  face  without  them.  Tliat  it  is  so,  ap- 
pears also  from  the  angels  of  the  interior  heavens  :  they, 
because  they  are  in  good  and  truth  from  the  Lord,  and 
thence,  in  wisdom  and  intelligence,  are  in  the  most  beau- 
tiful and  perfect  human  form;  and  the  angels  of  the 
lower  heavens  in  a  less  perfect  and  beautiful  one.  But 
it  is  the  opposite  in  hell :  they  whoar^  there,  in  tiie  light 
of  heaven  scarcely  appear  as  men,  but  as  monsters  ;  for 
they  are  in  evil  and  the  false,  and  not  in  good  and  truth, 
and  thence  are  in  the  opposites  of  wisdom  and  intelli- 
gence ;  on  which  account  also  their  life  is  not  called  life, 
but  spiritual  death. 

81.  Because  heaven  in  the  whole  and  in  part  resem- 
bles man,  from  the  Divine  Human  of  the  Lord,  therefore 
the  angels  say  that  tliey  are  in  the  Lord,  and  some  that 
they  are  in  His  body,  by  which  they  mean  that  they  are 
in  tiie  good  of  His  love;  as  also  the  Lord  Himself 
teaches,  saying,  Abide  in  Me  and  I  in  you ;  as  the  branch 
cannot  bear  fruit  of  itself,  unless  it  abide  in  the  vine,  so 
neither  can  ye,  unless  ye  abide  in  Me;  for  without  Me  ye 
can  do  nothing.  Abide  in  My  love ;  if  ye  keep  My  com- 
mand mejits,  ye  will  abide  in  My  love  (John  xv.  4  to  10). 

82.  Because  there  is  such  perception  concerning  the 
Diviue  in  the  heavens,  therefore  it  is  implanted  iu  every 


HE  AVE  :^  RESEMBLES  MAN. 


40 


man  who  receives  any  influx  from  heaven,  to  think  of 
God  under  a  human  shape:  this  the  aucieuts  did  ;  this 
also  the  moderns  do,  as  well  without  as  within  the 
church;  the  simple  see  Him  in  thought  as  tlie  Aucieut 
One  iu  brightness.  But  all  those  have  extinguished  this 
implanted  principle,  who  have  removed  the  influx  from 
heaven  by  their  own  intelligence,  and  by  a  life  of  evil: 
they  who  have  removed  it  l>y  their  own  intelligence,  would 
have  an  invisible  God  ;  but  those  who  liave  extinguished 
it  by  a  life  of  evil,  would  have  no  God.  Neither  class 
know  that  there  is  such  a  principle  implanted,  because 
it  is  not  with  them;  when  yet  this  is  the  very  Diviue 
heavenly  principle  which  primarily  flows  in  from  heaven 
with  man,  because  man  was  born  for  heaven,  and  uo  one 
comes  into  heaven  without  an  idea  of  tlie  Divine. 

83.  Hence  it  is,  tliat  one  who  is  not  in  the  idea  of 
heaven,  that  is,  in  an  idea  of  the  Divine,  from  whom 
heaven  is,  cannot  l)e  elevated  to  the  first  threshohi  of 
heaven  :  as  soon  as  he  comes  thither,  tliero  is  perceived 
resistance  and  strong  repulsion.  The  cause  is,  that  the 
interiors  witli  him,  which  should  receive  heaven,  are 
closed,  since  they  are  not  in  the  form  of  heaven  ;  yea, 
the  nearer  lie  comes  to  heaven,  the  tigluer  they  are 
closed..  Such  is  the  lot  of  those  within  the  church  who 
deny  the  Lord,  and  who,  as  the  Socinians,  deny  His 
Divine.  But  what  is  the  lot  of  those  who  are  born  out 
of  the  churcli,  to  whom  the  Lord  is  not  known  because 
they  have  not  the  Word,  will  be  seen  in  what  follows. 

84.  That  the  ancients  had  an  idea  of  the  Human 
concerning  tlie  Divine,  is  evident  from  the  appearances 
of  the  Divine  before  Abraham,  Lot,  Joshua,  Gideon, 
Manoah,  his  wife,  and  others  ;  who,  tliough  they  saw 
God  as  a  man.  still  adored  Hi  in  as  the  God  of  the  uni- 
verse, calling  Him  the  God  of  heaven  and  earth,  and 
Jehovah.  That  it  was  the  Lord  who  was  seen  by  Abra- 
ham, He  teaches  iu  John  (viii  56);  that  it  was  He  also 
who  was  seeu  by  the  rest,  is  manifest  from  the  words  of 


50 


HEAVEN"  AND  HELL. 


CORRESPONDENCE  OF  HEAVEN  WITH  MAN.  51 


the    Lord,  that  no  one   hath   heard  the  Voice  of   the 
Father  at  any  time,  nor  seen  His  shape  (John  i.  18;  v. 

37). 

85.     But  that  God  is  Man,  can  hardly  be  compre- 
hended by  those  who  judge  all  things  from  the  sensual 
things  of  tlie  external  man  ;  for  the  sensual  man  cannot 
think,  otherwise  of  the  Divine  than  from  the  world  and 
from  the  things  which  are  there ;  thus  not  otherwise  of 
the  Divine  and  Spiritual  Man,  than  as  of  a  corporeal 
and  natur.ll  one.     He  concludes  thence  that  if  God  were 
man,  Ho  would  be  in  size  as  the  universe  ;  and  if  He 
ruled  heaven  and  earth,  it  would  be  done  by  means  of 
many,  according  to  the  manuer  of  kings  in  the  world. 
If  it'uhould  be  said  to  him,  that  in  heaven  there  is  not 
extension  of  space  as  there  is  in  the  world,  he  would  not 
at  ail  comprehend  it ;  fur  he  who  thinks  fiom  nature  and 
its  light  alone,  never  thinks  otherwise  than  from  extent, 
such  as  is  before  the  eyes.     But  they  are  exceed ingly 
deceived,  when  they  think  in  like  manner  concerning 
heaven  ;  the  extent  which  is  there  is  not  as  extent  in 
the  world.     In   the  world  extent  is  determinate   and 
thence  measurable,  but  in  heaven  extent  is  not  deter- 
minate, and  thence  not  measurable.    But  more  will  be 
seen  concerning  extent  in  heaven,  in  what  follows,  when 
we  come   to   treat  of  space  and  time  in  tiie  spiritual 
world.     Besides,  every  one  knows  how  far  tlie   sight  of 
the  eye  extemls,  namely  to  the  sun  and  to  the  stars, 
which  are  so  far  distant.     He  who  thinks  more  deeply 
knows  also  that  the  internalsiglit  which  is  of  the  thought 
extends  itself  still  more  widely,  and  hence  a  more  in- 
terior sight  more  widely  still :  what  then  is  the  divine 
sight,  which  is  the  inmost  and  highest  of  all  ?     Because 
tlioughts  are  of  such  extension,  all  things  of  hea\^en  are 
1    fcommuuicated  with  every  one  there ;  thus  all  things  of 
the  Divine,  which  makes  heaven  and  fills  it,  as  was  shown 
in  the  articles  which  precede. 
.    86.    Those  wfeo  are  in  heaven  have  wondered  that 


men  should  believe  themselves  intelligent  wiio  think  of 
what  is  invisible,  that  is,  incomprehensible  under  any 
form,  when  they  think  of  God;  and  that  they  should 
call  those  who  think  otherwise  not  intelligent  and  also 
simple,  when  yet  the  contrary  is  the  case.  They  say,  if 
those  who  on  this  account  believe  themselves  intelligent 
would  explore  themselves,  do  they  not  see  nature  for 
God,  some  tliat  which  is  before  the  eyes,  some  that 
which  is  not  heiore  the  eyes '?  and  are  they  not  so  blind 
tiiat  they  do  not  know  wiiut  God  is,  what  au  angel,  what 
a  spirit,  what  tlieir  own  soul  which  is  to  live  after  death, 
what  the  life  of  heaven  with  man,  and  other  things 
which  are  of  intelligence  ?  Wlien  yet  those  whom  they 
call  simple,  in  their  measure,  know  all  these  things; 
they  have  an  idea  of  their  God,  that  Ho  is  the  Divine  in 
human  form ;  an  idea  of  an  angel  that  he  is  a  heavenly 
man;  an  idea  of  their  own  soul  which  is  to  live  after 
death,  that  it  is  an  angel;  and  an  idea  of  the  life  of 
heaven  with  man,  that  it  is  to  live  according  to  the  divine 
precepts  :  these  therel*)re  the  angels  call  intelligent  and 
adapted  to  heaven,  but  those  on  the  contrary  not  intelli- 
gent. 


THERE  IS  A  CORRESPONDENCE  OF  ALL  THINGS  OP 
HEAVEN  WITH  ALL  THINGS  OF  MAN. 

87.  It  is  not  known  at  the  present  day  what  cor- 
respondence is.  That  it  is  not  known,  is  from  several 
causes.  The  primary  cause  is,  that  man  has  removed 
himself  from  heaven  by  the  love  of  self  and  the  world; 
for  he  who  loves  himself  and  the  world  above  all  things, 
looks  to  no  other  than  worldly  things,  because  they  grat- 
ify the  external  senses  .and  delight  the  genius;  and  not 
to  spiritual  things,  I»ecause  these  gratify  the  iuternal 
senses  and  delight  tiie  mind.  For  this  reason  they  cast 
these  things  away  from  them,  saying  that  they  are  too 


52 


HEAVEN  AND  HET.L. 


high  to  be  objects  of  thought.  The  ancients  did  other- 
wise; to  them  the  knowledge  of  correspondences  was 
the  chief  of  all  knowledges :  by  that  also  they  acquired 
intelligence  and  wisdom;  and  those  who  were  of  the 
church  had  by  it  communication  with  heaven  ;  for  the 
knowledge  of  correspondences  is  angelic  knowledge. 
The  most  ancient  people,  who  were  celestial  men,  thought 
from  correspondence  itself,  like  the  angels;  therefore 
also  they  spoke  with  angels  ;  and  therefore  the  Lord  was 
often  seen  bv  them,  and  instructed  them.  But  at  this  day 
that  knowledge  is  so  entirely  lost,  that  it  is  not  known 
what  correspondence  is. 

83.     Now,  because  without  a  perception  of  what  cor- 
respondence is,  nothing  can  be  known  in  light  about  the 
spiritual  world,  nor  about  its  influx  into  the  natural,  nor 
even  what  spiritual  is  in  resi)ect  to  natural ;    nor  can 
anything  be    known  in  light  ahout  the  spirit  of  man, 
which  is  called  the  soul,'and  its  operation  into  the  body  ; 
nor  about  the  state  of  man  after  death;  therefore  it 
must  be  told  what  correspondence  is,  and   what  is  its 
quality  :  thus  also  the  way  is  ]irepared  ior  what  follows. 
89.     First  it  shall  be  told  what  correspondence  is. 
The   whole  natural  world  corresponds  to  the  spiritual 
world ;  not  only  the  natural  world  in  general,  but  also 
iu  every  particular.      Therefore  whatever  exists  in  the 
natural  worhl  from  the  spiritual,  is   said  to  be  corre- 
spondent.    It  is  to  be  known  that  the  natural  world  ex- 
ists and  subsists  from  the  spiritual  world,  altogether  as 
an  effect  from  its  efficient  cause.     The  natural  world, 
so  called,  is  all  that  expanse  which  is  under  the  sun  and 
receives  from  it  heat  and  light ;  and  of  that  world  are 
all  the  things  which  subsist  therefrom  ;  but  the  spiritual 
world  is  heaven,  and  of  that  world  are  all  things  which 
are  iu  the  heavens. 

90.  Because  man  is  a  heaven  and  also  a  world  in 
the  least  form  after  the  image  of  the  greatest  (see 
above,  n.  57),  therefore  there  is  with  him  a  spiritual 


CORRESrONDENCE  OF  HEAVEN  WITH  MAN.  53 


world  and  a  natural  world.  The  interiors,  which  are  of 
h'\A  mind  and  refer  themselves  to  its  understanding  and 
wdl,  make  his  spiritual  world  ;  but  the  exteriors,  which 
are  of  his  body  and  refer  themselves  to  its  senses  and 
actions,  make  his  natural  world.  Whatever  therefore 
exists  in  his  natural  world,  that  is,  iu  his  body  and  its 
senses  and  actions,  from  his  spiritual  world,  tliat  is, 
from  his  mind  and  its  understanding  and  will,  is  called 

correspondent. 

91.  What  the  quality  of  correspondence  is,  may  be 
soon  iu  man  from  his  face.  In  the  face  wliieh  has  not 
b-pu  taught  to  disseinhle.  all  the  affections  of  the  mind 
])resent  themselves  to  be  seen  in  a  natural  form,  as  in 
tlK-ir  ty])e  ;  hence  the  face  is  called  the  index  of  the 
mind  :  so  with  man's  spiritual  world  in  his  natural  world. 
In  like  manner  those  things  which  are  of  the  understaud- 
inir  present  themselves  iu  the  speech,  and  those  things 
which  are  of  the  will,  in  the  gestures  of  the  body.  Those 
things  therefore  which  are  done  iu  the  i)ody,  whether  it 
1)0  in  the  face,  or  in  the  speech,  or  in  the  gestures,  ar© 
called  correspondences. 

92.  From  these  things  also  it  may  be  seen  what  the 
internal  man  is,  and  what  the  external;  namely,  that  the 
internal  is  that  which  is  calleil  the  spiritual  man,  and 
the  external  that  which  is  called  the  natural  man;  and 
also  that  one  is  distinct  from  the  ociier,  as  htaveu  from 
the  world  ;  as  also  that  all  things  which  are  done  and 
exist  in  the  external  or  natural  man,  are  done  and  ex>i*t 
troiri  the  internal  or  spiritual  man. 

93.  These  things  are  said  of  the  correspondence  of 
the  internal  or  spiritual  man  with  its  external  or  n.atural ; 
hjt  in  what  now  follows,  we  are  to  treat  of  the  corre- 
.Hpwiiden'e  of  the  whole  heaven  with  everything  of  man. 

94.  it  has  been  shown  that  the  universal  heaven  re- 
sembles one  man,  and  tliat  it  is  man  iu  image,  and  that 
therefore  it  is  called  the  Greatest  Man.  It  has  also  been 
shown  that  tfience  the  angelic  societies,  of  which  heaven 


54 


HEAVEN  AND  HELL. 


COBRESPONDENCE  OF  HEAVEN  W1T.I  MAN.  55 


cousists,  are  arranged  as  the  members,  organs,  and  vis- 
cera ill  man  ;  thus  that  there  are  some  in  the  head,  some 
in  the  i)reast,  some  in  the  arms,  and  some  in  each  part 
of  them  (?ee  above,  n.  59  to  72).  The  societies,  there- 
fore, which  are  in  any  meml>er  there,  correspond  to  the 
like  member  in  man ;  as  those  wliich  are  in  tlie  head 
there,  correspond  to  the  head  in  man ;  those  which  are 
in  the  breast  there,  correspond  to  the  breast  in  man  ;  and 
those  which  are  in  the  arms  tiiere,  correspond  to  the 
arms  in  man ;  and  so  with  the  resti  From  that  corre- 
spondence man  subsists;  for  mati  does  not  subsist  from 
any  other  source,  than  from  heaven. 

95.  That  heaven  is  distinguished  into  two  kingdoms, 
of  whi(di  one  is  called  the  celestial  kingdom,  and  the 
other  the  spiritual  kingdom,  may  be  seen  above  in  its 
own  article.  The  celestial  kingdom  in  general  corre- 
sponds to  the  heart,  and  to  all  things  of  the  heart  in  the 
whole  body  ;  and  the  spiritual  kingdom  to  the  lungs,  and 
to  all  things  of  the  lungs  in  the  whole  body.  The  heart 
and  the  lungs  also  make  two  kingdoms  in  man :  the  heart 
reigns  there  by  the  arteries  and  veins,  and  the  lungs  by 
the  tendinous  and  motor  fibres,  both  of  them  in  every 
force  and  action.  In  every  man,  in  his  spiritual  world, 
which  is  called  his  spiritual  man,  there  are  also  two  king- 
doms; one  is  of  the  will  and  the  othei  is  of  the  under- 
standing; the  will  reigns  by  the  affections  of  good,  and 
the  understanding  by  the  affections  of  truth:  these  king- 
doms also  correspond  to  the  kingdoms  of  the  heart  and 
lungs  in  the  body.  In  like  manner  in  th3  heavens:  the 
celestial  kingdom  is  the  voluntary  of  he  iven,  and  there 
the  good  of  love  reigns ;  and  the  spiritual  kingdom  is 
the  intellectual  of  heaven,  and  there  truth  reigns:  these 
are  what  correspond  to  the  functions  of  the  heart  and 
lungs  in  man  Ic  is  from  that  correspondence  that  heart 
in  the  Word  siguiiies  will,  and  also  the  good  of  love; 
and  the  breath  of  the  lungs,  understanding,  and  the 
truth  of  faith.     Hence  also  it  is  that  the  affections  are 


ascribed  to  the  heart,  although  they  are  not  in  it  nor 

from  it.  ,  .      ,  e 

96.     The   correspondence  of  the  two   kingdoms  ot 
heaven  with  the  heart  and  lungs,  is  the  general  corre- 
spondence of  heaven  with  man  ;  but  there  is  a  less  general 
one  with  each  of  his  members,  organs,  and  viscera  ;  what 
this  is,  shall  also  be  mentioned.     Those  who  are  in  the 
head,  in  the  Greatest  Man,  which  is  heaven,  are  in  all 
good  more  than  the  rest ;  lor  they  are  in  love,  peace, 
innocence,  wisdom,  intelligence,  and  thence  in  joy  and, 
happiness  :  these  How  into  the  head  and  into  those  things 
which  are  of  the  head  with  man,  and  correspond  to  them.. 
Those  who  are  in  the  breast,  in  tlie  (ireatest  Man,  which 
is  heaven,  are  in  the  good  of  charity  and  faith,  and  they 
likewise  flow  into  the  brea^st  of  man,  and  correspond  to 
it.     But  those  who  are  in  the  loins,  and  in  the  organs 
devoted  to  generation  there,  in  the   Greatest   Man  or 
heaven,  are  in  conjugial  luve.    Those  wlio  are  i:i  the  feet, 
are  in  the  lowest  good  of  heaven,  which  good  is  called 
natural -spiritual.    Those  who  are  in  the  arms  and  hands, 
are  in  the  power  of  truth  from  good.     Those  who  are  in 
the  eves,  are  in  understanding.     Those  who  are  in  the 
ears,  are  in   hearing  and  obedience.     Those  who  are  in 
the  nostrils,  are   in    i)erception.     Those  who  are  in  the 
motith    and   tongue,   are    in    discoursing    from    under- 
standing  and  perception.      Those  who   are  in  the  kid- 
neys,  a're    in    truth    which    examines,   separates,  and 
corrects.     Those  who  are   in   the   liver,   pancreas,  and 
spleen,  are  in  the  various  purification  of  good  and  irath: 
and  so  with  the  rest.     They  all  tlow  into  the  like  things 
of  man,  and  corresi>ond  to  them.     The  iullux  of  heaven 
is  into  the  functions  and  uses  of  the  membeis  ;  and  the 
uses,  because   they  are  from   the   spiritual  world,  form 
themselves  by  sucli  things  as  are   in  the  natural  world, 
and  thus  set  themselves  forth  in  the  effect ;  thence  is 
correspondence. 

97.   Hence  it  is  tliat  by  those  same  members,  organe, 


56 


HEAVEN  AND  HELL. 


and  viscera,  in  the  Word  sach  things  are  signified  ;  for 
all  things  there  have  signification  according  to  corre- 
spondences. Thus  by  head  is  signified  intelligence  and 
wisdom  ;  by  breast,  charity  ;  by  loins,  conjujiial  love;  by 
arms  and  hands,  the  power  of  truth ;  by  feet,  the  nat- 
ural ;  by  eyes,  understanding ;  by  nostrils,  perception  ; 
by  ears,  obedience;  by  kidneys,  the  examination  of 
truth ;  and  so  forth.  Hence  also  it  is  that  it  is  usual 
for  a  man  to  say  of  one  who  is  intelligent  and  wise,  that 
he  has  a  head  ;  of  one  who  is  in  charity,  that  he  is  a 
bosom  friend  ;  of  one  who  is  in  perception,  that  he  has  a 
quick  scent ;  of  one  who  is  in  intelligence,  that  he  has 
a  »hixT\y  sight ;  of  one  who  is  in  power,  that  he  has  long 
arms;  of  one  who  wills  from  love,  that  it  is  from  the 
heart.  These  and  many  other  things,  which  are  lu 
man's  speech,  are  from  correspondence  ;  for  such  things 
are  from  the  spiritual  world,  although  man  is  ignorant 

of  it. 

98.  That  there  is  such  a  correspondence  of  all  things 
of  heaven  with  all  things  of  man,  has  been  shown  to  me  by 
much  experieijce ;  by  so  much  that  I  am  confirmed  re- 
specting it,  as  respecting  a  thing  evident  beyond  all  doubt. 
But  it  \3  not  necessary  for  the  experience  to  bo  all  ad- 
duced here,  nor  can  it  be,  on  account  of  its  abundance  , 
you  may  see  it  adduced  in  the  Heavenly  Arc\na, 
where  it  is  treated  of  Correspondences,  of  Representa- 
tions, of  the  Influx  of  the  Spiritual  World  into  the 
Natural,    and    of    the    Intercourse    of    the    Soul    and 

Body. 

99,  But  though  all  things  of  man,  as  to  the  body, 
correspond  to  all  things  of  heaven,  still  man  is  not  an 
image  of  heaven  as  to  external  form,  but  as  to  the  in- 
ternal form  ;  for  the  interiors  of  man  receive  heaven, 
and  his  exteriors  receive  the  world.  As  far,  therefore, 
as  his  interiors  receive  heaven,  so  far  man  as  to  them  is 
a  heaven  in  least  form,  according  to  the  image  of  the 
greatest ;  but  as  far  as  his  interiors  do  not  receive,  so  far 


CORRESPONDENCE  OF  HEAVEN  WITH  MAN.      57 


he  is  not  a  heaven  and  an  image  of  tlio  greatest :  yet 
still  the  exteriors,  which  receive  the  world,   may   be 
in  a  form  according  to  the  order  of  the  world,  and 
hence  in  various  beauty.     For,  external  beauty,  which 
is  of    the    body,  derives   its   cause   from    the    parents 
and   from   formation  in   the  womb,  aiid   afterwards  is 
pre<erved  by  a  common  influx  from  the  world ;   henc« 
it  is  that  the  form  of  the  natural  man  differs  very  much 
froni  the  form  of  his  spiritual  man.     Sometimes  it  has 
been  shown  what  the  spirit  of  man  was  m  form,  and  it 
w;w  seen,  that  in  some  who  were  beautiful  and  handsome 
in  the  face,  it  was  defonneil,  black,  and  mousirous,  so 
tha^  vou  would  call  it  an  image  of  hell,  not  of  heaven ; 
but  in  some  who  were  not  beauiifnl,  that  it  was  well 
formed,  fair,  and  angelic.     The  si.irit  of  man  also  ap- 
pears after  death,  such  as  it  had  been  in  the  body,  when 

it  lived  in  the  world. 

100      Correspondence,  however,  extends  itself  still 
further  tiian  to  man  ;  for  there  is  a  cor.espondeuce  of 
the  heavens  one  with  another.     Tu  the   third  or  inmost 
heaven,  corresponds  the  second  or  middle  heaven  ;  and 
to  the  second  or  middle  heaven,  corresponds  the  first  or 
lowest   heaven;  and  tliis  corresponds  to  the  corporea 
forms  in  man,  which  are  called  his  members,  organs,  and 
viscera.     Thus  it  is  the  corporeal  of  man,  into  whicli 
heaven  at  last  terminates,  upon  which,  as  upon  its  basis. 
iL  subsists.    But  this  arcanum  will  be  more  fully  unfolded 

el5ewlicre.  ,  ,    .^    n  a.l 

101  Moreover,  it  is  to  be  fully  known  that  all  the 
corr  spon<lence  there  is  with  heaven,  is  with  the  Divine 
llii.nan  of  the  Lord,  since  heaven  is  from  H.m  and  He 
is  heaven,  as  ha^  been  shown  in  the  foregoing  articles  ; 
fv.r  unless  the  Divine  Human  flowed  into  all  things  ot 
heaven,  and  according  to  correspondences  into  all  things 
of  the  world,  neither  angel  nor  man  would  exist. 
Thence  again  it  is  manifest,  why  the  Lord  became  Man, 
and  clothed  His  Divine  with  the  Human,  from  hrst  to 


58 


HEAVEN  AND  HELL. 


last ;  that  it  was  because  the  Divine  Humau,  from  whi<  h 
heavea  existed  before  the  cornin«^  of  the  Lord,  wam  uo 
loajrer  sufficieut  to  sustain  all  thiugs,  because  man,  who 
is  the  basis  of  the  heavens,  subverted  and  destroyed  or- 
der. What  was  the  nature  and  quality  of  the  Divine 
Human  which  was  before  the  comini^  of  the  Lord,  and 
what  was  the  state  of  heaven  then,  see  in  the  extracts 
at  the  close  of  the  preceding  chapter. 

102.  The  angels  are  astonished  when  they  hear  that 
there  are  men  who  attribute  all  things  to  uature  and 
nothing  to  the  Divine;  and  also  who  believe  that  their 
body,  into  which  so  many  wonderful  things  of  heaveu 
are  collated,  was  made  up  out  of  nature;  and  still  more, 
that  the  rational  of  man  is  also  from  nature  ;  when  yet, 
if  they  only  elevate  the  mind  a  little,  tliey  can  see  that 
such  things  are  from  the  Divine,  and  not  from  nature; 
and  that  nature  was  only  created  that  it  might  invest 
what  is  spiritual,  and  set  it  forth  in  correspo'idente  in 
the  ultimate  of  order.  But  such  persons  they  liken  to 
owls,  which  see  in  darkness,  and  nothing  in  the  light. 


THERE  IS  A  CORRESPONDENCE  OP  HEAVEN   WITH 
ALL  THE  THINGS  OP  THE  EARTH. 

103.  What  correspondence  is,  was  told  in  the  pre- 
ceding article  ;  and  also  it  was  there  showji.  that  each 
and  all  things  of  tlie  animal  body  are  correspondences: 
it  now  follows  to  be  shown  in  order,  that  all  things  of 
the  earth,  and  in  general  all  things  of  the  world,  are 
correspondences. 

104.  All  things  of  the  earth  are  distinguished  into 
three  kinds,  which  are  called  kingdoms,  namely,  the 
animal  kingdOiU,  the  vegetable  kingdom,  and  the  mineral 
kingdom.  The  tilings  wliich  are  in  the  animal  kingdom 
are  correspondences  in   the   first  degree,  because   they 


CORRESPONDENCE  WITH  THE  EARTH. 


59 


live-   those  wliich  are  in  the  vegetable  kingdom,  are 
correspondences  in  the  second  degree,  because  they  only 
grow;  those  which  are  in   the   mineral   kingdom,  are 
correspondences  in   the  third   degree,  because  they  do 
not  live  nor  grow.     The  correspondences  in  the  animal 
kiu'^dom  are  living  creatures  of  various  kinds,  both  those 
that  walk  and  creep  upon  tho  earth,  and  those  that  fly 
in  the  air,  which  are  not  specifically  named  here,  be- 
cause   thev  are   known.     The  correspondences  m   the 
ve-etable  king<lom  are  all  things  that  grow  and  flourish 
in  gardens,  forests,  fiehis.  and  i-laius.  whicii  also  are  not 
named,  because  thev  too  are  known.     The  corresp.md- 
ences    in    the   mineral    kingdom    are  the   more  noble 
and  the  baser  metals,  precious  stones  and  those  which  are 
not   precious,   and  earths  of   various    kinds,    and   also 
waters.     Besides  these,  there  are  also  correspondences, 
which  by  humau  industry  are  prepared  from  them  for 
use,  as  food  of  every  kind.^  garments,  houses,  edihces, 

and  other  things. 

105  The  things  which  are  above  the  earth,  as  the 
sun,  the*  moon,  the  stars  ;  and  those  which  are  in  the  at- 
mosnh.res,  as  clouds,  mists,  rain,  lightnings,  thunders 
are  also  correspondences.  The  things  which  proceed 
from  the  sun,  and  its  presence  and  ab.sence,  as  light  and 
shade,  heat  and  cold,  are  also  correspondences  :  ami  like- 
wise those  which  thence  exist  in  succession,  as  the  seasons 
of  the  vear,  which  are  called  spring,  summer,  autumn, 
and  winter  ;  and  the  times  of  the  day,  as  morning,  noon, 

evenin'jr,  and  night. 

106  III  a  word,  all  things  which  exist  in  nature, 
from  the  least  to  the  greatest,  are  correspondences 
That  thev  are  correspondences,  is  because  the  natural 
world  with  all  things  in  it.  exists  and  subsists  from  the 
Bpiritual  world,  and  both  from  tho  Divine.  It  is  said 
that  it  also  subsists,  because  everything  subsists  from 
that  from  which  it  exists,  for  su!)sistence  is  i)erpetual 
existence  J  and  because  not  anything  can  subsist  from 


60 


HEAVEN  AND  HELL. 


itself,  but  from  something  prior  to  itself,  thas  from  the 
First ;  from  whom  therefore  if  it  be  separated,  it  utterly 
perishes  and  vanishes 

107.  AH  that  is  correspondent,  which  in  nature 
exists  and  subsists  from  divine  order.  The  divine  good, 
which  proceeds  from  the  Lord,  makes  divine  order ;  it 
bet^ins  from  Him,  proceeds  from  Him  through  the 
heavens  successively  iuto  the  world,  and  is  terminated 
there  in  ultimates.  The  things  which  are  according  to 
order  there,  are  correspondences;  and  all  things  are 
according  to  order  there,  which  are  good  and  perfect  for 
use,  for  every  good  is  good  according  to  use  ;  form  has 
relation  to  truth,  because  truth  is  the  form  of  good. 
Thence  it  is,  that  all  things  which  are  in  the  whole  world, 
and  in  the  nature  of  tlie  world,  relate  to  good  and  truth. 

108.  That  all  things  whicii  are  in  the  world  exist 
from  the  Divine,  aad  are  clothed  with  such  things  in 
nature,  that  they  can  be  there  and  perform  use,  and  tlms 
correspond,  is  manifestly  evMent  from  everything  wiiich 
appears  both  in  the  animal  and  vegetal)le  kingdom  ;  in 
each  there  are  such  things  as  any  one,  if  he  thinks  from 
the  interior,  can  see  to  be  from  heaven.  For  illustration 
a  few  of  the  inuumeralde  things  may  be  mentione<l: 
first,  some  things  in  the  animal  kingdom.  What  knowl- 
edge is  as  it  were  implanted  in  every  animal,  is  known 
to  many.  The  bees  know  how  to  gather  honey  from 
fl  )wers,  to  build  cells  of  wax,  in  which  tliey  may  ntore  up 
their  honey,  and  thus  to  provide  themselves  and  theirs 
with  food,  even  for  the  coming  winter.  The  female  lays 
e'T'-'s.  the  rest  minister  and  cover  them  over,  and  thence 
a  new  race  may  be  born.  They  live  in  a  certain  form  of 
government,  which  all  there  instinctively  know:  they 
preserve  the  usefal,  and  the  useless  they  cast  out  and 
deprive  of  their  wings:  besides  other  wonderful  things 
which  they  receive  from  heaven  for  the  sake  of  use  ;  for 
their  wax  serves  mankind  for  candles  in  all  parts  of  tiie 
globe,  and  the  honey  for  sweetening  food.    What  comes 


CORRESPONDENCE  VTITU  THE  EARTH.        Gl 


to  pass  with  worms,  which  are  the  vilest  things  in  the 
animal  kingdom  ?     They  know  how  to  nourish  theui- 
selves  with  juice  from  their  leaves,  and  afterwards  at  the 
exact  time  to  invest  themselves  with  a  covering,  and  as 
it  were  put  themselves  in  a  womb,  and  thus  hatch  an 
offspring  of  their  kind.    Some  are  turned  first  into 
nvmphs  and  chrvsalids,  and  spin  out  threads  ;  and  after 
the  labor  is  performed,  they  are  adorned  with  another 
bodv  and  decorated  with  wings;  and  they  fly  in  the  air 
as  in  their  heaven,  celebrate  marriages,  lay  eggs,  and 
provide   for  themselves  a  posterity.     Besides  these  in 
particular,  all  the  winged  creatures  of  the  air  in  general 
know  the  food  proper  for  their  nourishment,  not  only 
what  it  is,  but   also  where  it  is.     They  know  how  to 
bui'd   for  themselves  nests,  one  kind  in  one  way,  and 
another  in  another;  to  lay  eggs  there,  to  sit  up^.n  thetn, 
to  hatch  their  voung,  to  feed  them,  and  to  drive  them 
away  from  hoiiie  when  they  are  ahlo  to  take  care  of 
themselves.     Thcv  also  know  their  enemies  whom  tiicy 
should  avoid,  and  their  friends  with  whom  they  are  co 
associate,  and  this  from  their  earliest  infancy;  not  to 
mention   the  wonderful  things  in  the  eiz^^  themselves, 
where  all  things  requisite  for  the  formation  and  nourl^h- 
ment  of  the  embrvo  chick  lie  prepared  in  their  onler: 
besides  innumerable   other  things.      Who  that   thinks 
from  any  wisdom  of  reason  will  ever  say  that  these 
things  are  from  anv  other  source  than  from  the  spiritual 
world    to  which   the  niitural  world  is  subservient,  for 
clothing  that  which  is  from  the  spiritual  with  a  body,  or 
for  setting  forth  in  effect  that  which  is  spiritual  in  its 
cause''     The  reason  that  the  animals  of  the  earth  and 
the  birds  of  the  air  are  born  into  all  that  knowledge, 
and  not  man,  who  yet  is  more  excellent  than  they,  is, 
because  the  animals  are  in  tlie  order  of  their  life,  nor 
have  thev  been  able  to  destroy  that  which  is  in  them 
from  the'spiritual  world,  since  they  have  not  the  rational. 
It  is  otherwise  with  man,  who  thinks  from  the  spiritual 


62 


HEAVEN  AND  HELL. 


world ;  because  he  ha.^  perverted  that  with  himself  Uy  a 
life  contrary  to  order,  which  the  rational  favored  ;  there- 
fore he  cannot  but  be  born  into  mere  ignorance,  and 
then  by  divine  means  be  led  back  into  the  order  of 
heaven 

109.  How  the  things  which  are  in  the  vegetable 
kingdom  correspond,  may  be  evident  from  many  things  ; 
as  that  little  seeds  grow  into  trees,  put  forth  leaves,  pro- 
duce flowers  and  then  fruits,  in  which  again  tijey  put 
seeds;  and  that  these  things  are  done  successively,  and 
exist  together  in  such  admirable  order  as  cannot  be  de- 
8cril)ed  in  few  words:  volumes  might  be  written,  and 
yet  the  more  interior  arcana,  which  are  nearer  to  their 
uses,  could  not  be  exliaustcd  by  science.  Since  tiiose 
things  likewise  are  from  the  spiritual  world  or  heaven, 
which  is  iu  the  form  of  a  man,  as  was  shown  above  in  its 
proper  article,  thence  also  everything,  in  the  vegetable 
kingdom  has  a  certain  relation  to  such  tlungs  as  are 
with  man ;  which  also  is  known  to  some  in  the  learned 
world.  That  all  the  things  that  are  in  that  kingdom^ 
are  also  correspondences,  has  been  made  manifest  to  me 
from  mucli  experience:  for  often,  when  I  have  been  in 
gardens,  and  liave  tlicre  looked  at  trees,  fruits  flowers, 
and  vegetables,  I  have  observed  the  correspondences  in 
heaven,  and  have  8p<jken  with  those  with  whom  they 
were,  and  have  been  instructed  whence  they  were  and 
what  they  were. 

110.  No  one,  however,  at  this  day  can  know  the 
spiritual  things  which  are  in  lieaven,  to  which  the  nat- 
ural things  which  are  in  tlie  world  correspond,  except  from 
heaven  ;  since  the  science  of  corres])oudence  at  this  day 
is  entirely  lost.  But  wiiat  the  correspondence  of  spiritual 
tilings  with  natural  things  is,  I  will  illustrate  by  some 
examples.  The  animals  of  the  earth  in  general  cor- 
respond to  affections ;  the  gentle  and  useful  U>  good 
affections,  the  tierce  and  useless  to  evil  affections.     Spe- 

.cifically,  cows  and  oxen  cor/iespond  to  the  affections  ol 


CORRESPONDENCE  WITH  TOE  EARTIL         63 


the  natural  mind  ;  shec))  and  lanil»s  to  tiie  alTectious  of 
tlie  spiritual  nnnd  ;  but  binls,  according  to  their  species, 
correspond   to  the   intellectual    things  of    each   mind. 
Hence  it  is  that  various  aninuils,  as  cows,  oxen,  rams, 
sheep,  she-goats,  he  goats,  he-lambs,  and  she  lambs,  and 
also  pigeons  and  turtle-doves,  in  tlie  l»nieliti»ih  church, 
which  was  a  re})resentative  church,  were  received   for 
holy  use,  and  from  them  were  made  sacriHcea  and  buri.t- 
offeriugs  :  for  they  corresponded  in  that  Uf^o  to  spiritual 
things,  which  were  understiM.d  iu  heaven  according  to 
correspondences.    That  animals  also,  according  to  their 
kinds  and   species,  are  affections,  is  because  they  live, 
and  the  life  of  each  one  is  from  no  other  source  tlian 
'from  affection  and  according  to  it :  hence  every  animal 
has  innate  knowledge  according  to  the  affection  of  its 
life.     Man  also  is  similar  to  them,  as  to  his  natural  man, 
wherefore  also  he  is  com])ared  to  them  in  common  dis- 
course ;  as.  if  gentle,  he  is  called  a  sheep  or  a  lamb  ;  if 
iierce,  he  is  called  a  bear  or  a  wolf  ;  if  cunning,  a  fox  or 
a  serpent,  and  so  forth. 

111.  There  is  a  like  correspondence  with  the  things 
whi<:h  are  in  the  vegetable  kingilora.  A  garden  in  gen- 
eral corresponds  to  heaven  as  to  intelligence  and  wis- 
dom ;  wherefore  heaven  is  called  the  gartlen  of  God  and 
paradise,  and  also  by  man  the  heavenly  paradise.  Trees, 
according  to  their  species,  correspond  to  the  jierceptions 
and  knowledges  of  good  and  truth,  from  which  are  in- 
telligence and  wisdom :  tlierefore  the  ancient-,  who  were 
in  the  knowledge  of  correspondences,  had  their  holy- 
worship  in  groves ;  and  hence  it  is  that  in  the  Word 
trees  are  often  named,  and  heaven,  the  church,  and  man 
are  compared  to  them,  as  to  tlie  vine,  tlie  olive,  the 
cedar  and  others;  and  the  goods  which  they  do,  to  the 
fruits.  The  food  also  wliich  is  from  them,  especially 
that  which  is  from  the  harvested  grain  of  the  field,  cor 
responds  to  the  affections  of  good  and  truth,  because 
these  nourish  spiritual  life,  as  earthly  food  nourishes 


64 


HEAVEN  ANO  HELL. 


natural  life.  Bread  from  ^raiu  in  general  eurresiM^nas 
to  the  affection  of  all  pood,  because  that  more  tUuu  the 
rest  sustains  life,  and  because  by  it  is  meant  all  food.  ( )u 
account  of  that  corres^wndence  the  Lord  calls  Iliins«lf 
tlie  bread  of  life  ;  and  on  the  same  account,  bread  waj* 
in  holy  use  in  the  Israelitish  church ;  for  it  was  set  u|k>u 
the  table  in  the  tabernacle,  and  called  the  bread  of 
faces  ;  and  also  all  the  divine  worship,  which  was  made 
by  sacrifices  and  burnt-offerintrs,  was  called  bread  On 
account  of  that  correspondence  also,  the  holiest  thinj^  of 
worship  in  the  Christian  church  is  the  holy  supjier,  iu 
which  there  is  jjjiven  bread  and  wine.  From  these  few 
things  it  may  be  evident  what  correspondence  is. 

112.     How  the  conjunction  of  heaven  with  the  world 
is  effected  by  correspondences,  shall  alsolKj  told  in  a  few 
words.     The  kiuodom  of  the  Lord  is  a  kinjid<im  of  ends 
which  are  uses  ;  or  what  is  the  same,  a  kingdom  of  uses 
which  are  ends.     Therefore  tiie  universe  was  so  created 
and  formed  by  the  Divine,  that  uses  may  everywiieie 
be  clothed  with  such  thinj^s  as  to  be  hct  furtli  iu  act  or  ia 
effect,  iu   heaven  iirst,  an<l  then  in  the  world ;  thus  by 
degrees  and  successively  even  to  the  ulti mates  of  nature. 
Hence  it  is  manifest  that  the  correspondence  of  natural 
thiuj^s  witli  spiritual,  or  of  the  world  with  heaven,  is 
effected  by  uses,  and  that  uses  conjoin;  and  that  the 
forms  with  which  uses  are  clothed,  are    so  far  corre- 
spondences, and  .vo  far  conjunctions,  as  they  are  forms  of 
uses.     In  the  nature  of  the  world,  in  its  triple  kinp:dom, 
all  things  which  there  exist  accotding  to  order,  are  forms 
of  uses,  or  effects  formed  from  use  for  use;  wherefore 
the  things  which  are  there,  are  correspondences.     With 
respect  to  man,  as  far  as  ho  lives  according  to  divine 
order,  thus  as  far  as  in  love  to  the  Lord  and  in  charity 
towards  the  neighbor,  so  far  his  acts  are  uses  iu  form, 
and  are  correspondences,  by  which  he  is  conjoined  to 
heaven  :  to  love  the  Lord  and  the  neighbor  iu  general  is 
to  perform  uses,    Furtlier,  it  is  to  be  kuowu,  that  it  is 


CORRESPONDENCE  WITH  THE  EARTH.    65 


man  by  means  of  whom  the  natural  world  is  conjoined 
with  the  spiritual,  or  that  lie  is  the  medium  of  conjunc- 
tion  •  for  in  him  there  is  a  natural  world,  aud  also  there 
is  a  spiritual  world  (see  ab<.ve,  n.  57)  ;  wherefore,  as  far 
as  man  is  spiritual,  so  far  he  is  a  medium  of  conjunction  ; 
but  as  far  as  he  is  natural  and  not  spiritual,  so  far  he  is 
uot  a  medium  of  conjunction.  Still  there  contiuues. 
without  man  as  a  medium,  a  divine  influx  into  the  world. 
an<l  also  into  those  things  whichare  from  the  world  with 
man,  but  not  into  his  rational.  ,.  •        . 

113  As  all  things  which  are  according  to  divine  or- 
der, correspond  to  heaven,  mo  all  things  ^•l»^;ly^r«  ^'^"■ 
traryto  divine  order,  correspond  to  hell.  The  things 
which  correspond  to  heaven  all  have  relation  to  good 
and  truth  ;  those  which  correspond  to  hell,  to  evil  aud 

the  false.  . ,  .       . ,  ^ 

114  Now  something  shall  be  said  concerning  the 
knowledge  of  correspondences,  and  concerning  its  use. 
It  was  said  above  that    the  spiritual  world,   which  w 
heaven, is  conjoined  to  the  natural  world  by  correspond- 
ences;  hence  bv  correspondences  there  is  given  to  man 
communication  with  heaven.     For  the  angels  of  heaven 
do  not  think  from  natural  things,  as  man  does;  so,  when 
a  man  is  in  the  knowledge  of  correspondences,  he  can 
be  together  with  the  angels  as  to  the  thoughts  of  his 
mind,  and  thus  bo  conjoined  to  them  as  to  his  spintua 
or  internal  man.     That  there  might  be  conjunction  of 
heaven  with  man,  the  Word  was  written  by  pure  cor- 
respondences  ;  for  all  and  each  of  the  things  which  are 
there,  correspond.     And  so.  if  a  man  were  m  the  knowl- 
edge of  correspondences,  he  would  understand  the  W  ord 
as  to  its  spiritual  sense  and  it  would   be  given  him  to 
know  arcana,  concerning  which  ho  sees  n..thmg  m  the 
sen^  of  the  letter.     For  in  the  Word  there  is  a  literal 
seuMO,  aud  there  is  a  spiritual  sense:  the  literal  sense 
consists  of  such  things  as  are  in  the  world,  but  the  spir- 
itual sense  of  such  things  as  are  in  heaven  ;  and  because 


66 


HEAVEN  AND  HELL. 


the  coDJuiietion  of  heaven  with  the  world  is  by  corre- 
Bpondeuces,  therefore  such  a  Word  was  given,  that  every 
sinirle  thing  in  it,  even  to  an  iota,  corresponds. 

115.     I  have  been  instructed  from  heaven  that  the 
most  ancient  men  on  our  earth,  who  were  celestial  men, 
thought  from  correspondences  themselves,  and  that  the 
natural  things  of  the  world  which   were  before  their 
eyes,  served  them  as  means  of  so  thinking  ;  and  because 
they  were  sucli,  that  they  were  consociated  with  angels 
ami  spoke  with  them  ;  and  that  thus  by  them  heaven  was 
conjoined  to  the  world.     From  this,  that  time  was  called 
the   golden   age  ;  of  which  it  is  also  said  by  ancient 
writers,  that  the  inhabitants  of  heaven  dwelt  with  nien, 
and  had  intercourse  with  them  as  friends  with  friends. 
But  after  their  times  those  succeeded,  who  thought  not 
from  correspondences  tliemselves,  but  from  the  knowl- 
edge of  correspondences  ;  and  there  was  conjunction  of 
heaven  vith  man  also  then,  but  not  so  intimate  :  their 
time  is  what  is  called  the  silver  age.     Afterwards  those 
succeeded,  who  indeed  knew  correspondences,  but  did 
not  think  from  the  knowledge  of  them,  l)ecause  they 
were  in  natural  good,  and  not  as  the  former  in  spiritual 
good;  the   time   of  these   was   called  the   copper  age. 
After  their  times,  man  became  successively  external,  aLd 
at  length  corporeal,  and  then  the  knowledge  of  corre- 
spondences was  altogether  lost,  and  with  it  the  conception 
of  heaven  and  of  most  things  which  are  of  heaven.    That 
they  called  those  ages  from  gold,  silver,  and  copper,  was 
also  from  correspondence  ;  since  gold  from  correspond- 
ence signities  celestial  good,  in  which  the  most  ancient 
were  ;  'silver  spiritual  good,  in  which  were  the  ancients 
after  them  ;  and  copper  natural  good,  in  which  the  next 
posterity  was;  but  iron,  from  which  the  last  age  was 
called,  signities  hard  truth  without  good. 


THE  SUN  IN  HEA\^N. 


et 


THE  SUN  IN  HEAVEN. 

116.  In  heaven  the  sun  of  tbe  worW  does  not  ap- 
pear, nor  anvthing  which  is  from  that  sun.  beca  ise  all 
that  is  natural  ;  for  nature  begins  from  that  sun,  and 
whatever  is  produced  by  it,  is  called  natural  But  the 
spiritual,  in  wiiich  heaven  is,  is  above  nature  and  alto- 
gether distinct  from  tlie  natural;  neither  do  they  com- 
municate with  each  other  except  by  correspondence. 
What  the  distinction  is,  may  be  comprehended  from 
what  was  said  before  (n.  38)  about  degrees;  and  what 
the  communication  is,  from  what  was  said  in  the  two 
preceding  chapters  about  correspondences. 

117.     But  though  in  heaven  the  sun  of  the  world  does 
not  appear,  nor  anything  which  is  from  that  sun,  stiU 
there  is  a  sun  there,  and  light,  and  heat,  and  there  are 
all  things  that  are  in  the  world,  and  innumerable  more, 
but  not  from  a  like  origin  ;  for  the  things  which  are  in 
heaven  are  spiritual,  but  those  which  are  in  the  world 
are  natural.     The  sun  of  heaven  is  the  Lord  ;  the  light 
there  is  divine  truth,  and  the  heat  there  is  divine  good, 
which  proceed  from  the  Lord  as  a  sun  ;  from  that  origm 
are  all  things  which  exist  and  appear  in  the  heavens. 
But  of  light  and  heat,  and  the  things  which  exist  there- 
from in  heaven,  more  will  be  said  in  the  following  articles  ; 
here  we  will  speak  only  of  the  sun  there.  That  the  Lord 
ai)pears  in   heaven  as  a  sun,  is  because  He  is  Divine 
Love,  from  which  all  spiritual  things  exist,   and,  by 
means  of  the  sun  of  the  world,  all  natural  things  ;  iC  is 
that  Love  which  shines  as  a  sun. 

118  That  the  Lord  actually  appears  in  heaven  as  a 
Buu  ha^  not  only  been  told  to  me  by  the  angels,  but  has 
also  l.een  given  me  to  see  several  times :  what  therefore 
I  have  heanl  and  seen  concerning  the  Lord  as  a  sun,  1 
would  here  describe  in  a  few  words.    The  Lord  appears 


68 


HEAVEN"  AND  HELL. 


as  a  sun,  not  in  heaven,  but  high  above  the  heavens ; 
neither  over  the  head  or  in  the  zenith,  but  before  the 
faces  of  the  anjjels,  in  a  middle  altitude.     He  appears  m 
two  places,  in  one  before  the  ri-ht  eye.  in  the  other  be- 
fore the  left  eye,  at  a  marked  distance.    Before  the  right 
eve  He  appears  altogether  as  a  sun,  of  similar  fire  as  it 
were  and  of  similar  magnitude,  as  the  sun  of  the  world : 
but  before  the  left  eye  He  docs  not  appear  as  a  sun,  but 
as  a  moon,  of  similar  but  more  resplendent  whiteness, 
and  of  similar  magnitude  with  the  moon  of  our  earth  ;  but 
it  appears  encircled  with  several,  as  it  were,  smaller  moons, 
each  of  which  is  in  like  manner  white  and  shining.  That 
the  Lord  appears  in  two  places  with  such  difference  is 
because  He  appears  to  every  one  according  to  the  quality 
of  the  reception  of  Him ;  and  therefore  in  one  way  to 
those  who   receive   Him  in  the  good  of  love,  and   in 
another  to  those  who  receive  Him  in  the  good  of  faith. 
To  those  who  receive  Him  in  the  good  of  love,  He  ap- 
pears as  a  sun,  fiery  and  flaming  according  to  reception; 
these  are  in  His  heavenly  kingdom :  but  to  tliose  who 
receive  Him  in  the  good  of  faith.  He  appears  as  a  moon, 
brigiit  and  gleaming  according  to  reception  ;  these  are 
in   His  spiritual  kingdom.      The  reason  is,  l)ecause  the 
good  of  1  jve  corresponds  to  fire,  whence  fire  in  the  spir- 
itual sense  is  love  ;  and  the  good  of  faith  corresponds  to 
liglit,  and  also  light  in  the  spiritual  sense  is  faith.     That 
iFe  appears  before  the  eyes,  is  because  the  interiors, 
which  are  of  the  mind,  see  through  the  eyes  ;  from  the 
good  of  love  through  the  right  eye,  and  from  the  good 
of  faith  through  the  left  eye  :  for  all  the  things  which 
are  on  the  right  side  with  an  angel  and  also  with  a  man, 
correspond  to  good  from  which  is  truth  ;  and  those  which 
are  on  the  left,  to  truth  which  is  from  good.    The  good 
of  faith  is  in  its  essence  truth  from  good. 

119.  Hence  it  is  that  in  the  Word,  the  Lord  as  to 
love  is  compared  as  to  the  sun,  and  as  to  faith,  to  the 
moon ;  and  also  that  love  from  the  Lord  to  the  Lord  is 


||U. 


jgg^a^ 


THE  8UN  IN  HEAVEN. 


69 


signified  by  the  snn,  and  faith  f-;"™  ,">«  ^f '^. '"  ^^^ 
Tord  is  aiiiiHed  bv  the  moon  ;  as  in  the  follow  ng  pas- 
^:t     neli,hi  of  the  moon  shall  'e -'*;'-/'«/  '*« 
!?m  and  the  Uyht  of  the  sun  shall  be  sevenfdas  the  U.jht 
7seven  days  (Isaiah  xxx.  26).     When  I  shall  ext^nga^sh 
ihTl  mil  cover  the  heavens,  and  make  the  stars  thereof 
Tark :  I  will  cover  the  sun  with  a  cloud,  and  the  moon  shall 
notove  her  light.    All  the  bright  lights  of  heaven  w,ll  I 
make  dark  «L  thee,  and  set  darkness  -.,.on  thy  la,ul 
(Fxek   xxxii  7,  8).     The  sun  shall   be  darkened  m  h„ 
KVrani  ".'  -»oon  shall  not  cause  her  tight  to sh,^ 
(Isaiah  xiii.  10).     The  sun  and  the  ,no«»  shall  bedak 
and  the  stars  shall  withdraw  thetr  shnmg      ThesunsluU 
be  turned  into  darkness,  and  the  moon  into  ''^«fj'>?f"; 
10  31  •  iv.  15).    The  sun  became  black  as  sackclMh  of  hair, 

and. he  moon  Icame  as  Woo''.""'^  '*-'««, tr«i; 

to  the  earth  (Anoc.  vi.  12).     Immediately  aller  the  afflic- 

tio  of  those  days,  shall  the  sun  be  darkened,  and  the  moon 
hall  not  give  her  light,  and  the  stars  shall  fall  from  heaven 
Mat  XX  V  "9);  and  elsewhere.  In  these  passages,  by 
ife  s"n  is  Jigui     d  love,  by  the  moon  faith,  and  by  sta« 

the  knowledges  of  good  and  truth  ;  which  are  sa.d  to  be 
darkened  toSose  their  light,  and  to  fall  from  heaven, 
w*  en  they  are  no  more.  That  the  Lord  appears  a.,  a 
nHn  heaven,  is  evident  also  from  "-'"'"t""™"! 
l^Le  Peter,  James,  and  JoU..that  "".A-J*;--^ 
.,m  (Mitt  xvii.  2).  The  Lord  was  seen  thu^  by  those 
d  sdrie'  when  thev  were  withdrawn  from  the  body,  and 
?n    he  liVt  of  heaien.     Hence  it  was  that  the  ancen  s 

with  whom  the  church  was  «P-f  "'-;'-• '""^  he 
face  when  thev  were  in  divine  worship,  to  the  sun  in  the 
Itt  -from  this  it  is,  tlnxt  they  gave  to  temples  an  aspect 

towards  the  east.  ,.  .  „  i«-a  :«  yrmv 

120.     What  and  how  great  the  divine  lore  is,  may 
be  evident  from  comparison  with  the  sun  of  the  world 
that  it  is  most  ardent,  and,  if  you  will  ^f '«-'  »   ^^^^^^ 
more  ardent  than  that  sun.    Xiie  Lord,  therefore,  as  a 


■«T«B*B!rw*r.'8i 


70 


HEAVEN  AND  HELL. 


sun  does  not  flow  in  immediately  into  the  heavens,  but 
the  ardor  of  His  love  is  tempered  in  the  way  by  degrees; 
the  teraperings  appear  as  radiant  belts  around  the  sun: 
and  besides,  the  angels  are  veiled  over  with  a  thia 
adapted  cloud,  lest  they  should  be  injured  by  the  influx. 
The  heavens,  therefore,  are  distant  according  to  recep- 
tion: the  superior  heavens,  because  they  are  in  the  good 
of  love,  are  nearest  to  the  Lord  as  a  sun;  but  the  in- 
ferior heavens,  because  they  are  in  the  good  of  faith,  are 
more  remote  from  Ilim :  but  they  who  are  in  no  good, 
as  those  who  are  in  hell,  are  most  remote,  and  there  so 
far  remote,  as  they  are  in  the  opposite  to  good. 

121.     When,  however,  the  Lord  appears  in  heaven, 
which  is  often  the  case,  He  does  not  appear  encompassed 
with  the  sun,  but  in  an  angelic  form,  distinguished  from 
the  angels   by  the  Divine  beaming  through  from  the 
face :  for  He  is  not  there  in   person,  since  the  Lord  in 
person  is  constantly  surrounded  with  the  sun,  but  He 
is  in  presence  by  looking ;  for  in  heaven  it  is  common 
for  i)erson8  to  appear  as  present  in  the  jdace  where  the 
gaze  is  iixed  or  terminated,  though  it  be  very  far  from 
the  ])lace   where  they  actually  are.     This  presence  is 
called  ijresence  of  internal  sight,  of  which  in  what  fol- 
lows.    Tiie  Lord  has  also  been   seen  by  me  out  of  the 
sun,  in  an  angelic  form,  a  little  beneath  the  sun  on  high  ; 
and  also  near,  in  a  like  form  with  the  face  shiuiug  ;  once 
also  in  the  midst  of  angels,  as  a  flamy  beam. 

122.  The  sun  of  the  world  appears  to  the  angels  as 
something  thick-dark,  opposite  to  the  sun  of  heaven  ;  and 
the  moon  as  something  dark,  opposite  to  the  moon  of 
heaven,  and  this  constantly.  The  reason  is,  because 
what  is  fiery  of  the  world  corresponds  to  the  love  of  self, 
and  what  is  luminous  thence  corresponds  to  the  false 
from  that  love ;  and  the  love  of  self  is  altogether  oj)po- 
site  to  divine  love,  and  the  false  from  that  love  is  alto- 
gether opposite  to  divine  truth  ;  and  that  which  is  oppo- 
site to  divine  love  and  divine  truth,  is  thick-darkness  to 


TnE  SUN  OF  HEAVEN. 


1 


the  angels.  Hence  it  is  that  to  adore  the  sun  of  the 
w  >rld  and  the  moon,  and  to  bow  down  to  them,  in  the 
Word,  siguities  to  love  self  and  the  falses  whicli  are 
from  the'love  of  self;  and  these,  it  is  said,  should  U 
cut  off  (Deut.  iv.  19 ;  xviii.  3-5;  Jer.  viii.  1,  2;  Ezek. 
viii   15,  IG,  18  ;  Apoc.  xvi  8  ;  Matt.  xiii.  6). 

123.     Since  the   Lord  appears  in  heaven  as  a  sun, 
from  the  divine  love  which  is  in   Him  and  from   Him, 
therefore  also  all  who  are  in  the  heavens  turn  themselves 
constantly  to  Him  ;  those  who  are  in  the  celestial  kinir- 
dom,to  Him  as  a  sun;  those  who  are  iu  the  spiritual 
kingdom,  to  Him  as  a  in  )on.     But  those  who  are  in  hell, 
turn  themselves  to  the  thitk-darkness  and  tiie  darkness 
which  are  opposite,  thus  back  from   the  Lord,  for  the 
reason,  that  all  who  are  in  the  hells  are  iu  the  love  of 
belf  and  the  "'orld,  thus  opyiosite  to  the  Lord.     Those 
who  turn  themselves  to  the  thick-darkness,  which  is  iu 
the  place  of  the  sun  of  the  world,  are  in  the  hells  be- 
hind, and   are  called  genii  ;  but  those  who  turn  them- 
selves to  the  darkness,  which  is  in  place  of  the  moon,  are 
in  the  hells  before,  and   are  called  spirits.     Hence  it  is, 
that  they  who  are  iu  the  hells  are  said  to  be  in  darkness, 
and  they  who  are  in  the  heavens,  in  light :  darkness  sig- 
nifies the  false  from  evil,  and  light  truth  from  good. 
That  they  turn  tiiemselves  thus,  is,  because  all  in  the 
other  life  look  to  those  things  which  reign  in  their  inte- 
riors, thus  to  their  loves,  and  the  interiors  make  the  face 
of  an  angel  and  spirit;  and  in  the  spiritual  world  there 
are  not  (piarters  determined  as  iu  the  natural  world,  but 
the  face  is  what  determines.     Man  also  as  to  his  spirit 
turns  himself  in  like  manner  ;  back  from  the  Lord,  if  he 
be  in  the  love  of  self  aad  the  world,  and  to  Him,  if  he  be 
in  love  to   Him  and  towards  the   neighbor:  liut   man 
knows  it  not,  because  he  is  in  the  natural  world,  where 
the  quarters  are  determined  according  to  the  rising  and 
setting  of  the  sun.     But  this,  because  it  can  with  diffi- 
culty be  apprehended  by  man,  will  bo  illustrated  in  what 


Miiiteifitewltf  iiiitiiiiiffltffil ' 


^^ma^ssm'i^i^^axmsm. 


iss^jf^i^avmfMtmsmmwmK?^ 


72 


nEAVEN^  AND  TTEFX. 


follows,  where  the  quarters,  space,  and  time,  in  heaven 
will  be  treated  of. 

124.  Because  the  Lord  is  the  sun  of  heaven,  and  all 
thiu;?s  look  to  Him,  which  are  from  llim,  therefore  also 
the  Lord  is  the  common  centre,  from  which  is  all  direc- 
tion and  determination.  And  therefore  also  all  thinj^s 
which  are  heueath,  as  well  those  which  are  in  the  heavens 
as  those  which  are  in  the  earths,  are  in  His  presence  and 
under  His  auspices. 

125.  From  these  thinj^s  may  now  he  seen  in  clearer 
liirht,  what  has  been  said  and  shown  in  the  preceding 
articles  concerning  the  Lord  ;  namely.  That  Ue  is  the 
God  of  heaven  (n.  2-6).  That  His  Divine  makes  heaven 
(u.  7-12).  That  the  Divine  of  the  Lord  in  heaven  is  love 
to  Him  and  charity  towards  the  neighbor  (n.  13-19).  'J'hat 
there  is  a  con-ei-^pondence  of  all  things  of  the  world  with 
heaven,  and  through  heaven  with  the  Lord  (n.  87-115). 
Also  that  the  sun  of  the  world  and  the  moon  coirespond 
(u.  105). 


LIGHT  Am)  HEAT  IN  HEAVEN. 

126.  That  there  is  light  in  the  heavens,  those  can- 
not apprehend  who  think  only  from  nature  ;  when  yet  in 
the  heavens  the  light  is  so  great  that  it  exceeds  by  many 
degrees  the  raid-day  light  in  the  world  :  it  has  been  seen 
by  me  often,  even  in  tiie  times  of  evening  and  night.  In 
the  beginning  I  wondered,  when  I  heard  the  angels  say 
that  the  light  of  the  world  is  scarcely  other  than  shade 
in  comparison  with  the  light  of  heaven  ;  but  since  it  has 
Ijeen  seen,  I  can  testify  to  it  Its  brightness  and  its 
splendor  are  such  that  they  cannot  be  described.  The 
things  which  h.ive  been  seen  by  mo  in  the  heavens,  were 
seen  in  that  light ;  thus  more  clearly  and  distinctly  than 
things  in  the  world. 

127.     The  light  of  heaven  is  not  natural,  like  the 


LIGHT  AND  HEAT  IN  HEAVEN. 


75 


light  of  the  world,  but  it  is  spiritual,  for  it  is  from  the 
Lord  as  a  sun,  and  that  sun  is  divine  love,  as  was  shown 
in  the  preceding  article.  What  proceeds  from  the  Lord 
as  a  sun,  in  the  heavens  is  called  divine  truth  ;  yet  it  is 
in  its  essence  divine  good  united  to  divine  truth.  From 
this  the  angels  have  light  and  heat;  from  divine  truth 
they  have  light,  and  from  divine  good  they  have  heat. 
Hence  it  may  be  evident  that  the  light  of  heaven,  be- 
cause from  such  an  origin,  is  spiritual  and  not  natural ; 

likewise  the  heat.  , 

128.    That  divine  truth  is  light  to  the  angels  is 
because*  the  angels   are  spiritual  and  not  natural  ;  the 
spiritual  see  from  their  sun,  and  the  natural  from  theirs; 
and  it  is  divine  truth  from  which  the  angels  have  un- 
derstanding; and  understanding  is  their  internal  sight, 
which  flows   into  their  external  sight  and  produces  ir. 
Hence  the  things  which  appear  in  heaven,  from  the  Lord 
as  a  sun,  appear  in  light.     Because  such  is  the  origin  of 
licrht  in  heaven,  it  is  varied  there  according  to  the  recep- 
tion of  divine  truth  from  the  Lord  ;  or  what  is  the  same, 
according  to  the  intelligence  and  wisdom  in  whicli  the 
au..els  are.     It  is  therefore  different  in  the  celestia 
kinirdom  from  what  it  is  in  the  spiritual  kingdom,  and 
different  in  every  society.    The  light  in  the  celestial 
kingdom  a])pears  flamy,  because  the  angels  who  are 
there  receive  lii;ht  from  the  Lord  as  a  sun  ;  but  the  light 
in  the  spiritual  kingdom  is  white,  because  the  angels  who 
are  there  receive  liglit  from  the   Lord  as  a  moon  (see 
above  n.  118).     The  light  also   is  not  the  same  to  on© 
society  as  to  another.    It  differs  also  in  each  society ; 
those  there  who  are  in  the  middle  are  in  greater  light, 
and  those  around  in  less  (see  above,  n.  43).     In  a  word, 
in  tlie  same  degree  in  which  the  angeh*  are  recepiions  of 
divine  truth,  that  is,  are  in  intelligence  and  wisdom  from 
the    Lord,  they  have  light:  the  angehi  of   hc-aveu  are 
hence  called  angels  of  light.  _  , 

129.    Becaucis  the  Lord  in  the  heavens  is  divme 


71 


HEAVEN  AND  HELL. 


truth,  and  divine  truth  tliere  is  lij^ht,  therefore  the  Lord 
in  the  Word  is  called  the  Li^ht,  and  likewise  all  truth 
which  is  from  Ilim,  as  in  the  following   places.     Jesus 
said,  I  am  the  light  of  the  world :  he  thatjollotveth  Me  shall 
not  walk  in  darkness,  hat  shall  have  the  liijht  of  life  (John 
viii.  12).     As  long  as  I  am  in  the  world  1  am  the  light  of 
the  world  CJohn  ix.  15).     Jesus  said.  Yet  a  little  while  the 
light  is  with  j/ou;  walk  while  ye  have  the  light,  lest  dark- 
ness come  upon  you.     While  ye  have  the  light,  believe  in 
the  light,  that  ye  may  be  sons  of  light.     I  have  come  a  light 
into  the  world,  that  every  one  that  believeth  in  Me  may  not 
remain   in   darkness  (John   xii.  35,  36,  46).     Light  hath 
come  into  the  world,  but  men  have  loved  darkne-is   rat  her 
than  light  (John  iii.  19).    John  says  concerning  the  Lord  : 
This  is  the  true  light  which  enlighteneth  every  m  :n  (John  i. 
4,  9).     The  people  who  sat  in  darkness  saw  a  great  light ; 
and  to  those  who  sat  m  the  shadow  of  death,  light  is  sprung 
u;)  (Matt.  iv.  16).     I  will  give  Thee  for  a  covenant  of  the 
people,  for  a  light  of  the  nations  (Isaiah  xlii.  G).     J  have 
set  Thee  for  a  light  of  the  nations,  that  Thou  mayest  he  my 
salvation,  even  to  the  end  of  the  earth  (Isaiah  xlix.  6).    7  he 
nations  that  are  saved  shall  walk  in  His  light  (Apoc  xxi. 
24).     Send  out  ihy  light  and  thy  truth;  let  them  lead  me 
(Psalm  xliii.  3).     In  these  places  and  in  others  the  Lord 
is  called  Light,  from  the  divine  truth  which  is  from  Him  ; 
the  truth  itself  is  likewise  called  light.     Since  from  the 
Lord  as  a  sun  there  is  light   in  the  heavens,  therefore 
when    He    was   transfigured   before  Peter,  James,  and 
Johu,  His  face  appeared  as  the  sun,  and  his  garments  as 
the  light,  shining  and  white  as  snoiv,so  as  no  fuller  on  earth 
can  whiten  (Mark  ix.  3;  Matt.  xvii.  2).     That  the  gar. 
nients  of  the  Lord  appeared  so,  was  because  they  repre- 
sented divine  truth,  which  is  from  Him  in  the  heavens. 
Garments  in  the  Word  also  signify  truths ;  whence  it  is 
gaid  in  David,  Jehovah,  Thou  coverest   Thyself  with  light 
as  a  garment  (Psalm  civ.  2). 

130.     That  the  light  in  the  heavens  is  spiritual,  and 


iuuiwMittfiSi 


LIGHT  AND  HEAT  IN  HEAVEN. 


75 


that  this  light  is  divine   truth,  may  l)e   concluded   also 
from  this,  that  man  also  has  spiritual   light,  and  from 
tliat  light  has  enlightenment,  as   far  as  he  is  in  intelli- 
gence "and  wisdom   from   divine   truth.     The   spiritual 
light  of  man  is  tiie  light  of  his  understanding,  the  objects 
of  whicli  are  truths,  which  he  disposes  analytically  into 
orders,  forms  into   reasons,  and  from   them  concludes 
things'iu  a  serie?^.     That  it  is  real  light  from  which  the 
understanding  sees  such  things,  the  natural  man  does  not 
know,  because  he  does  not  see  it  with  the  eyes,  nor  per- 
ceive it  with  the  thought;  but  many  still  know  it,  and 
also  distinguish  it  from  natural  light,  in  which  those  are 
who  think  naturally  and  not  spiritually.     Those  think 
naturally,  who  only  look  into  the  world  and  attribute  all 
things  to  nature  ;  but  those  tliiuk  spiritually,  who  look 
to  heaven  and  attribute  all  things  to  the  Divine,     'iliat 
it  is  true  Uglit  which  enlightens  the  mind,  plainly  distinct 
from  the  light  which  is  called  natural  light  [lumen],  has 
nmny   times  been   given  me  to   perceive,  and    also   to 
see. '  I  have  been  elevated  into  tliat  light  interiorly  by 
degrees,  and  as  I  was  elevated,  my  understanding  was 
en?igh:eued,  so  that  at  length  I  perceived  what  1  did  not 
perceive  before,  and  at  last  such  things  as  I  could  not 
even  comprehend  by  thought  from  natural  light.     I  was 
sometimes  indignant  that  they  were  not  cora]>rehended, 
when  yet  they  were  clearly  and  perspicuously  perceived 
in  heavenly  light.    Because  the  understanding  has  light, 
therefore  the  like  is  said  of  it  as  of   the   eye,  that   it 
sees  and  is  in  the  light,  when  it  perceives,  and  that  it  is 
obscure  and  in  the  shade,  when  it  does  not  perceive  ;  and 
other  such  things. 

131.  Since  the  light  of  heaven  is  divine  truth,  that 
light  is  also  divine  wisdom  and  intelligence  ;  whence  the 
sjune  is  understood  by  being  elevated  into  the  light  of 
heaven,  as  by  being  elevated  into  intelHgeuce  and  wis- 
dom, aud  being  enlightened.  Thus  the  light  with  the 
augeU  is  exactly  in  the  same  degree  with  their  intelli- 


76 


HEAVEN  AND  HELL. 


^ence  and  wisdom.  Because  the  1  ght  of  heaven  is  divine 
wisdom,   the   quality  of    all  is  known  in  the  light  of 
heaven  ;  the  interiors  of  every  one  there  are  manifested 
in  the  face,  exactly  as  they  are  ;  nor  does  tlie  least  thing 
lie  liid.     The  interior  angels  also  love  that  all  things 
with  them  should  be  manifest,  since  they  will  nothing 
but  good :  not  so  those  who  are  below  heaven  and  do 
not  will  good.     These  are  therefore  very  much  afraid  of 
being  viewed  in  the  light  of  heaven  ;  and,  what  is  won- 
derful, those  who  are  in  hell  appear  to  each  other  as 
men,  but  in  the  light  of  heaven  as  monsters,  with  a  hor- 
rible face  and  a  horril)le  body,  altogether  in  the  form  of 
their  evil.     In  like  manner  man  appears  as  to  his  spirit, 
when  he  is  viewed  by  the  angels :  if  good,  he  appears 
as  a  man,  l)eautiful  according  to  his  good  ;  if  evil,  as  a 
monster,  deformed  according  to  his  evil       Hence  it  ap- 
pears that  all  things  are   manifested  in   the   light  of 
heaven :  thev  are  manifested  because  the  light  of  heaven 
is  divine  truth. 

132.  Because  divine  truth  is  light  in  the  heavens, 
therefore  all  truths,  wherever  they  are,  whether  within 
an  angel  or  without  him,  also  whether  within  the  heavens 
or  without  them,  beam  with  light ;  yet  truths  without 
the  heavens  do  not  beam  like  truths  within  the  heavens. 
Truths  without  the  heavens  beam  coldly  like  snow  with- 
out heat,  since  they  do  not  derive  their  essence  from 
good,  like  truths  within  the  heavens ;  hence  also  that 
cold  light,  at  the  admission  of  the  light  of  heaven,  dis- 
appears ;  and  if  evil  is  underneath,  it  is  turned  into 
darkness.  This  I  have  sometimes  seen,  and  many  other 
memorable  things  about  beaming  truths,  which  are  1  ere 
pa.'^setl  by. 

133.  Something  shall  now  be  said  about  the  heat  of 
heaven.  The  heat  of  heaven  in  its  essence  is  love.  It 
proceeds  from  the  Lord  as  a  sun,  which  sun  is  the  divine 
love  in  the  Lord  and  from  the  Lord,  as  may  be  seen 
shown  in  a  preceding  article  :  hence  it  is  manifest,  that 


LIGHT  AND  HEAT  IN  HEAVEN. 


77 


the  heat  of  heaven  is  equally  spiritual  as  the  light  of 
heaven,  because  it  is  from  the  same  origin.  There  are 
two  things  which  proceed  from  the  Lord  as  a  sun,  divine 
truth  and  divine  good :  divine  truth  stands  in  the  heavens 
as  light,  and  divine  good  as  heat ;  but  divine  truth  and 
divine  good  are  so  united  that  they  are  not  tAVO,  but  one. 
And  yet  with  the  angels  they  are  separated  ;  for  there 
are  angels  who  receive  divine  good  more  than  divine 
truth,  and  there  are  those  who  receive  divine  truth  more 
tlian  divine  good.  Those  who  receive  divine  good  more, 
are  in  t!ie  celestial  kingdom  of  the  Lord  ;  those  who  re- 
ceive divine  truth  more  are  in  the  spiritual  kingdom  of 
the  Lord  The  most  perfect  angels  are  those  who  re- 
ceive both  in  like  degree. 

134.     The  heat  of  heaven,  as  the  light  of  heaven,  is 
everywhere  various  ;  different   in  the  celestial  kingdom 
from  what  it  is  in  the  spiritual  kingdom,  and  also  dif- 
ferent in  every  society  there :  it  differs  not  only  in  de- 
gree, but  also  in  quality.     It  is  more  intense  and  |)urer 
hi  the  celestial  king.lom  of  the  Lord,  because  tlie  an;:els 
there  receive  the  divine  good  more  ;  it  is  less  intense 
and  pure  iu  the  spiritual  kingdom  of  tlie  Lord,  because 
the  angels  there  receive  the  divine  truth  more  :  in  each 
8ociet>"it  also  differs  according  to  reception.      There  is 
heat  also  in  the  hells,  but  it  is  unclean.     The  heat  in 
heaven  is  what  is  understood  by  sacred  and  heavenly  tire, 
and  the  heat  of  hell  what  is  understood  by  profane  and 
infernal  fire,  and  by  each  is  understood  love  ;  by  lieavenly 
fire  love  to  the  Lord  and  love  towards  the  neighbor, 
and  every  affection  which  is  of  those  loves  ;  and  by  in- 
fernal fire,  the  love  of  self  and  the  love  of  the  world,  and 
every  lust  which  is  of  those  loves.    That  love  is  heat 
from  a  spiritual  origin,  is  manifest  from  growing  warm 
according  to  love  ;  for  a  man  is  inflamed  and  grows  wartii 
according  to  its  quantity  and  quality,  and  its  ardor  is 
manifested  when  it  is  assaulted.     Hence  also  it  is,  that 
it  is  usual  to  speak  of  being  inflamed,  of  growing  warm, 


78 


HEAVEN  AND  HELL. 


of  burninj?,  boilinj?,  and  being  on  fire,  both  in  reference 
to  the  affections  which  are  of  the  love  of  good,  and  also 
to  the  lusts  which  are  of  the  love  of  evil. 

135.     That  love  proceeding  from  the  Lord  as  a  sun 
is  felt  ill  heaven  as  heat,  is  because  the  interiors  of  the 
angels,  from  the  divine  good  which  is  from  the  Lord,  are 
in  love  ;  whence  the  exteriors,  which  grow  warm  thence, 
are  in  heat.    From  this  it  is  that  in  heaven  heat   and 
love  so  correspond  to  each  other,  that  every  one  there  is 
in  lieat  such  as  the  love  he  is  ia,  agreeably  to  what  was 
said  just  above.     The  heat  of  the  world  does  not  enter 
the  heavens  at  all,  because  it  is  too  gross,  and  natural, 
not  spiritual.      But  it  is  otherwise  with  men,  because 
men  are  as  well  in  the  spiritual  world  as  in  tlie  natural 
world  :  they  as  to  their  spirit  grow  warm  altogether  ac- 
cording to  their  loves  ;  but  as  to  their  body  from  both, 
as  welffrom  the  heat  of  their  spiut  as  from  the  heat  of 
the  world  ;  the  former  flows  into  the  latter,  because  they 
correspond.     Of  what  kind  the  correspondence  of  each 
heat  is,  may  be  evident  from  animals ;  that  their  loves, 
the  chief  of  which  is  that  of  procreating  offspring  of 
their  kind,  burst  forth  and  operate  according  to  the  pres- 
ence and  flow  [nffluxum]  of  heat  from  the  sun  of  the 
world,  which  heat  is  felt  only  in  the  time  of  spring  and 
summer.     Those  are  very  much  deceived,  who  believe 
that  the  heat  of  the  world  flowing  in  excites  the  loves, 
for  natural  influx  into  what  is  spiritual  is  not  given,  but 
spiritual  into  what  is  natural ;  this  influx  is  from  divine 
order,  but  that  is  contrary  to  divine  order. 

136.  Angels,  like  men,  have  understanding  and 
will.  The  light  of  heaven  makes  the  life  of  their  under- 
standing, because  the  light  of  heaven  is  divine  truth, 
anil  thence  divine  wisdom  ;  and  the  heat  of  heaven 
makes  the  life  of  their  will,  because  the  heat  of  heaven 
is  divine  good,  and  thence  divine  love.  The  veriest  life 
of  the  angels  is  from  heat,  but  not  from  light,  except  so  far 
as  heat  is  in  it.    Tliat  life  is  from  heat  is  manifest ;  for 


LIGHT  AND  HEAT  IN  HEAVEN. 


79 


when  that  is  removed,  life  perishes.     The  case  is  Rmilar 
with  faith  without  love,  or  with  truth  witliout  pood  ;  for 
truth,  which   is  said  to  be  of  faith,  is  li-ht,  and  good 
which  is  of  love,  is  lieat.     'I'hese  things  a|)i.ear   more 
manifest  from  the  heat  and  light  of  tlie  world,  to  which 
the   heat   and  light  of  heaven  correspond.      From   the 
heat  of  the  world,  conjoined  to  light,  all  things  which 
are  upon  the  earth  are  vivified  and   •>urish ;  they  are 
conjoined  in  the  times  of  spring  and  snnnner  :  but  from 
liglit  separate  from  heat,  nothing  is  vivified  and  flour- 
ishes, but  all  things  are  torpid  and  die  :  they  are  not  con- 
joined in  the  time  of  winter;  heat  is  then  absent,  and 
li-ht  continues.     From  tiiat  correspondence  heaven  is 
called  paradi>e;  sinre  truth  is  tb.ere  conjoined  to  good, 
or  faith  to  love,  as  light  to  heat  in  the  time  of  spring  on 
earth.     From  these  things  now  the  truth  is  more  clearly 
evident  (of  wliich  above  in  its  proper  article,  u.    3-19), 
that  the  Divine  of  the  Lord  in  heaven  ia  love  to  Him 
anil  charity  towards  the  neighbor. 

137.     It  is  said  in  John,  In  the  berjlnninfj  was  the 

Word,  and  the    Word  was  with    God,  and    God  was  the 

Word.     All  things  were  made  bi/  Ilim,  and  without  Ilim 

was  nothing  made,  that  was  made.     In  Ilim  was  life,  and 

the  life  was  the  light  of  men.     He  was  in  the  world,  and 

the  world  was  made  by  Ilim.     And  the  Word  was  made 

flesh,  and  dwelt  among  us,  and  we  saw  His  glory  (i.  1,  3, 

4   10,  14).     That  it  is  the  Lord  who  is  understood  by 

the  VVord,  is  manifest ;  for  it  is  said  that  the  Word  was 

made  flesh:  but  what  is  specifically  understood  by  the 

Word,  has  not  yet  been  known,  therefore  it  shall  be 

told.     The  Word  there   is  the   divine   truth,  which  is 

in  the  Lord  and  from  the  Lord ;  hence  also  it  is  there 

called  light,  which  is  divine  truth,  as  was  shown  in  the 

precediirg  part  of  this  article.     That  all  things  were 

made  and  created  bv  divine  truth,  will  now  be  explained. 

In  heaven  divine  truth  has  all  ])ower,  and  without  it 

there  is  none  at  all.    All  the  angels  are  caUed  powers 


80 


HEAVKN  AND  HELL. 


from  divine  truth  ;  and  also  as  far  as  they  are  receptions 
or  ret-eptades  of  it,  so  far  they  are  powers;  hy  it  they 
prevail  over  the  hells,  and  over  all  who  oppose  thein- 
Ulves.     A  thousand  enemies  cannot  there  sustain  «me 
ravof  theli^;htof  heaven,  which  is  divine  truth.     Be- 
cause the  an-els  are  an-els  from  the  reception  of  dmne 
truth  it  follows  that  the  whole  heaven  is  from  nothmj? 
else;' for  heaven^consists  of  angels.     That  there  is  .o 
treat  power  in  Jiviue  truth,  those  cannot  believe  who 
have  no  other  idea  of  truth  than  as  of  thoujrht  or  of 
speech,  in  which  there  is  no  power  in  itself, except  so  fur 
as  others  do  it  from  obedience;  but  divine   truth  has 
power  in  itself,  and  such  power,  that  by  it  heaven  was 
created,  and  tlio  world  was  created,  with  all  thmgs  that 
are  in  them.     That  there  is  such  power  in  divine  truth, 
niav  be  illustrated  by  two  comparisons,  namely,  l)y  the 
power  of  truth  and  gcod  in  man,  and  by  the  power  of 
li-dit  and  heat  from  tlie  sun  in  the  world.     By  the  power 
of  truth  and  f/ood  in  man.     All  things  whatever  that  man 
(ioes.  he  does  from  the  understanding  and  the  will;  from 
the  will  he  acts  by  go..d.  and  from  tlie  understanding  by 
truth:  for  all  things  which  arc  in  the  will  have  relation 
to  j^ood,  and  all  things  which  are  in   the  understanding 
have  relation  to  truth  :  from  them,  therefore,  man  actu- 
ates the  whole  body,  and  thousands  of  things  there  at 
the   same   time   rush  spontaneously  at   t.ieir   nod   and 
pleasure.     Hence  it   is  manifest,  that  the   whole  body 
id   formed  to  submissiveness  to  good  and    trutli^  con- 
sequently   is    formed    from   good  and  tiuth.     JJy   the 
power  of  heat  and  Ihjhtfrom  the  sun  in  the  world.     All 
thin-8  which  grow  in  the  world,  as  trees,  crops,  flowers, 
gra.4s,  fruits,  and  seeds,  exist  from  no  other  jjower  than 
by  means  of  the  heat  and  light  of  the  sun ;  hence  it  is 
manifest  what  power  of  producing  there  is  in  this  heat 
and  light.     What  then  must  there  be  in  the  divine  light 
which  is  divine  truth,  and  in  the  divine  heat  which  is 
divine  good!    From  these,  because  heaven  exists,  the 


THE  FOUR  QUARTERS  IN  HEAVEli. 


81 


world  also  exi-ts  ;  for  the  world  exists  through  heaven, 
as  has  been  shown  above  From  these  things  it  may  be 
evident  how  it  is  to  be  understood,  that  all  things  were 
made  by  the  Word,  and  that  without  h  nothing  was 
made  that  was  made ;  and  that  also  the  world  was  made 
by  llim  ;  namely  by  divine  truth  from  the  Lord.  Hence 
also  it  is,  that  in  the  book  of  creation  it  speaks  first  of 
light,  and  in  what  follows,  of  the  things  which  are  from 
light  (Gen.  i.  3,  4).  Ami  hence  also  it  is,  that  all  tilings 
in  the  universe,  both  in  heaven  and  in  the  world,  have 
relation  to  good  and  truth,  and  to  their  conjunction,  that 
thev  may  be  anvthing. 

139.1  It  is  to  be  known,  that  the  dlrine  good  and 
divine  truth,  which  are  from  the  Lord  as  a  sun  iii  the 
heavens,  are  not  in  the  Lord,  l)Ut  from  the  Lore?  :  in  the 
L<nd  is  only  divine  love,  which  is  the  esse  from  which 
those  exist t  tt>  exist  from  an  esse  is  what  is  meant  by 
proceeding.  This  also  may  be  illustrated  by  com]iaris(m 
with  the  sun  of  the  world  :  the  light  and  heat,  which  are 
in  the  world,  are  not  in  the  sun,  l)Ut  from  the  sun  ;  ill 
the  sun  there  is  only  fire,  and  from  it  rliey  exist  and 
proceed. 

140.  Because  the  Lord  as  a  sun  is  divine  love,  and 
divine  love  is  divine  good  itself,  therefore  the  Divine 
which  proceeds  from  Him,  which  is  His  Divine  in  heaven, 
is  called  for  the  sake  of  distinction  divine  truth  ;  although 
it  is  divine  good  united  to  divine  truth.  It  is  this  div  iue 
truth  which  is  called  the  Holy  proceeding  from  Him. 


THE  FOUR  QU.\RTERS  IN  HEAVEN. 

141.    In   heaven,  as  in   the  world,  there  are  four 
quarters,  tiie  east,  the  south,  tho  west,  and  the  north,  m 

>  No.  138  is  omitted  In  tbe  orlgfnal. 


82 


HEAVEN^  AND  HELL. 


both  cases  determined  by  their  sun ;  in  heaven  by  the  sun 
of  heaven,  which  is  the  Lord  ;  in  the  world  by  the  sun 
of  the  world  ;  but  still  there  are i,-reat  differences.    The 
FIRST  is,  that  in  the  world  it  is  called  south  where  the 
sun  is  in  its  greatest  altitude  above  the  earth  ;  north, 
where  it  is  in  its  opposite  position  below  the  earth  ;  east 
wliere  the  sun  rises  at  the  equinoxes ;  and  west  where  il 
then  sets :  thus  in  the  world  all  the  quarters  are  deter 
miued  from  the  south.    But  in  heaven  it  is  called  the 
east  where  the  Lord  appears  as  a  sun  ;  opposite  is  the 
west,  to  the  ri^ht  in  heaven  is  the  south,  and  to  the  left 
is  the  north  there  ;  and  this  in  every  turning  of  their 
face  and  body  :  thus  in  heaven  all  the  quarters  are  deter- 
mined from  the  east.     The  reason  that  it  is  called  east 
where  the  Lord  api)ear3  as  a  sun,  is,  because  all  orlfjin  of 
life  is  from  Him  as  a  sun  ;  and  also,  as  far  as  heat  and 
lij;ht,  or  love   and   intelligence,  are   recei\i^d  with  the 
angeis  from  Him,  so  far  the  Lord  is  said  to  arise  with 
them.    Hence  also  it  is  that  the  Lord  in  the  Word  is 

called  the  East. 

142.     Another  difference  is,  that  to  the  angels  the 
east  is  always  in  front,  the  west  behind,  the  south  to  the 
right,  and  the  north  to  the  left.    But  because  this  can 
wich  difficulty  be  comprehended  in  the  world,  for  the 
reason  that  man  turns  his  face  to  every  quarter,  it  shall 
.e  explained.    The  whole  heaven  turns  itself  to  the  Lord 
IS  to  its  common  centre  ;  hence;all  the  angels  turn  them, 
selves  thither.    That  all  direction  in  the  earth  also  is  to 
a  common  centre,  is  known  :  but  the  direction  in  heaven 
differs  from  the  direction  in  the  world,  in  this,  that  in 
heaven  the  front  parts  are  turned  to  the  common  centre, 
but  in  the  world  the  lower  parts.     The  direction  in  the 
world  is  what  is  called  centripetal  force,  and  also  gravi- 
tation.   The  interiors  of  the  angels  are  also  actually 
turned  forwards;  and  because   the    interiors   present 
themselves  in  the  face,  therefore  the  face  is  what  deter- 
mines the  quarters. 


THE  FOUR  QUARTERS  m  HEAVEN. 


83 


143.  But,  that  with  the  angels  the  east  is  in  front 
in  every  taming  of  their  face  and  hodi/,  is  still  more  diffi- 
cult to  1)6  comprehended  in  the  world,  for  the  reason 
that  man  has  every  quarter  in  front  according  to  his 
turning;  therefore  this  also  shall  be  explained.  The 
angels,  in  like  manner  as  men,  turn  and  bend  their  faces 
and  their  bodies  every  way;  bat  still  they  always  have 
the  east  before  their  eyes.  But  the  turnings  of  the 
angels  are  not  as  the  turnings  of  men,  for  they  are  from 
another  origin :  they  appear  indeed  alike,  but  still  they 
are  not  alike.  The  reigning  love  is  the  origin;  from  it 
are  all  determinations  with  angels  and  with  spirits  ;  for, 
as  was  said  just  above,  their  interiors  are  actually  turned 
to  their  common  centre,  thus  in  heaven  to  the  Lord  as  a 
sun;  and  so  because  the  love  is  continually  before  their 
interiors,  and  the  face  exists  from  the  interiors,  since  it 
is  their  external  form,  therefore  tlie  love  which  reigns 
is  always  before  the  face  ;  in  the  lieavens,  therefore,  it  is 
the  Lord  as  a  sun,  because  it  is  He  from  whom  they  have 
love.  And  because  the  Lord  Himself  i^  in  His  own  love 
with  the  angels,  it  is  the  Lord  who  causes  them  to  look 
to  Him,  whithersoever  they  turn  themselves.  These 
things  cannot  as  yet  be  further  elucidated;  but  in  the 
following  articles,  particularly  where  representations  and 
appearances,  and  time  and  space  in  heaven,  are  to  be 
treated  of,  they  will  be  set  forth  more  evidently  to  the 
understanding.  That  the  angels  have  the  Lor«l  con- 
stantly before  the  face,  from  much  experience  it  has 
been  given  me  to  know,  and  also  to  perceive  :  for  as 
often  as  I  have  been  in  company  with  angels,  the  pres- 
ence of  the  Tjord  was  observed  before  my  face,  who, 
though  not  seen,  was  still  perceived  in  light;  that  it  is 
so,  the  angels  also  have  often  testified.  Because  the 
Lord  is  constantly  before  the  face  of  the  angels,  there- 
fore also  it  is  said  in  the  world,  that  those  who  lielieve 
in  God  and  love  Him  have  God  before  their  eyes  and 
face,  and  look  to  Him,  and  that  they  see  Him.     That 


84 


HEAVEN"  ANT)  HELL. 


man  speaks  thus,  is  from  the  spiritual  world  ;  for  from 
that  world  are  many  things  in  human  speech,  thougli 
man  does  not  know  it. 

144.  That  there  is  such  a  turning  to  the  Lonl,  is 
amoii^^  the  wonderful  things  of  heaven  ;  for  several  may 
be  tliere  in  one  place,  and  each  one  turn  the  face  and 
body  in  a  different  way  from  the  others,  and  still  all  see 
the  Lord  before  themselves,  and  each  has  tlie  south  un 
his  right  hand,  the  north  on  his  left,  and  the  west  be- 
hind. It  is  among  the  wonderful  things  also,  that 
although  the  look  of  the  angels  is  all  to  tlie  east,  yet 
they  have  also  a  look  to  the  three  other  quarters ;  but 
the'look  to  these  is  from  their  interior  sight,  which  is  of 
the  thought.  It  is  also  among  the  wonderful  things,  that 
it  is  never  permitted  to  any  one  in  lieaven  to  stand  be- 
hind another,  and  look  towards  the  back  of  his  head,  for 
then  the  influx  of  good  and  truth,  which  is  from  the 
Lord,  would  be  disturbed. 

145.  The  angels  see  the  Lord  one  way,  and  the 
Lord  sees  the  angels  another  way.  The  angels  see  the 
Lord  through  the  eyes,  but  the  Lord  seen  the  angels  in 
the  forehead.  The  reason  that  it  is  iu  the  forehead,  is, 
because  the  forehead  corres])ond3  to  love,  and  the  Lord 
b^love  flows  into  their  will,  and  causes  Himself  to  be 
seen  by  the  understanding,  to  which  the  eyes  correspond. 

146.  The  quarters  in  the  heavens  which  constitute 
the  celestial  kingdom  of  the  Lord,  differ  from  the  quar- 
ters in  the  heavens  which  constitute  His  spiritual  king, 
dom,  because  the  Lord  appears  to  the  angels  who  are  in 
His  celestial  kingdom  as  a  sun,  but  to  the  angels  who 
are  in  His  spiritual  kingdom  as  a  moon  ;  and  the  east  is 
where  tlie  Lord  appears.  The  distance  between  the  sun 
and  the  moon  tliere  is  thirty  degrees;  hence  the  differ- 
ence of  the  quarters  is  similar.  That  heaven  is  dis- 
tinguished into  two  kingdoms,  which  are  called  the 
celestial  kingdom  and  the  spiritual  kingdom,  may  be 
seen  in  its  own  article  (n.  20-28) ;  and  that  the  Lord 


THE  FOUR  QUARTERS  IN"  HEAVEN. 


85 


appears  in  the  celestial  kingdom  as  a  sun,  and  in  the 
spiritual  kingdom  as  a  moon  (n.  118)  ;  but  still  the  quar- 
ters of  heaven  do  not  by  that  become  confused,  since  the 
spiritual  angels  cannot  ascend  to  the  celestial  angels, 
nor  t!ie  latter  descend  to  the  former  (see  n.  35  above). 

147.  Hence  it  is  manifest  what  the  presence  of  the 
Lord  in  the  heavens  is,  that  He  is  everywhere,  and  with 
every  one  in  the  good  and  truth  which  proceed  from 
Him;  consequently  that  He  is  in  His  own  with  the 
angels,  as  was  said  above  (n.  12).  The  perception  of 
the  Lord's  presence  is  in  their  interiors:  from  these  the 
eyes  see,  thus  they  see  Him  out  of  themselves,  because 
tiiere  is  continuity.  Hence  it  may  be  evident  how  it  is 
to  be  understood  that  tlie  Lord  is  in  them,  and  tliey  in 
the  Lord,  according  to  His  words,  Ahide  vi  Me,  and  I  in 
you  (John  xv.  4 ).  He  that  eateth  my  Jiesh  and  drlnketh 
mif  blood,  ahideth  in  Me,  and  T  in  him  (John  vi.  56).  The 
flesh  of  the  Lord  signifies  divine  good,  and*  His  blood 
divine  truth. 

148.  All  in  the  heavens  dwell  distinct  according  to 
the  quarters  To  the  east  and  west  dwell  those  who  are 
in  the  good  of  love  ;  to  the  east,  those  who  are  in  clear 
perception  of  it,  to  the  west  those  who  are  in  obscure 
perception  of  it;  to  the  south  and  north  dwell  those  who 
are  in  wisdom  from  this  good  ;  to  the  south,  those  who 
are  in  the  clear  light  of  wisdom,  to  the  north,  those  who 
are  in  obscure  light  of  wisdom.  The  angels  who  arc  in 
the  spiritual  kingdom  of  tlie  Lord  dwell  in  like  manner 
as  those  who  are  in  His  celestial  kingdom,  yet  with  dif- 
ference acconllng  to  the  good  of  love  and  the  light  of 
truth  from  good  :  for  the  love  in  the  relestial  kingdom  is 
love  to  the  Lord,  and  the  liglit  of  truth  from  this  love  is 
wisdom  ;  but  in  the  spiritual  kingdom  there  is  love 
towards  the  neighbor,  which  is  called  charity,  and  the 
light  of  truth  from  tliis  love  is  iunelligence.  wliich  also  is 
called  faith  (see  above,  n.  23).  They  differ  also  as  to 
the  quarters ;  for  the  quarters  in  the  one  kingdom  and 


HEAVEN"  AND  HELL. 


86 

the  other  are  thirty  degrees  distant  from  each  other,  as 
was  said  just  above  (n.  146).  -  .      t 

149      iQlike  manner  the  angels  in  each  society  ot 
heaven  dwell  among  themselves;  to  the  east  those  who 
are  in  a  greater  degree  of  love  and  charity  to  the  we.t 
those  who  are  in  a  less  degree ;  to  the  south  those  who 
are  in  greater  light  of  wisdom  and  intelligence  to  t..e 
north  tliose  who  are  in  less.    That  they  dweU   thus 
distinct  is  l>ecause  each  society  resembles  a  heaven,  and 
also  is  a  heaven  in  less  form  (see  above,  n.  51-58) :  it  is 
similar  in  the  assemblies.    They  are  brought  into  this 
order  from  the  form  of  heaven,  from  which  every  one 
knows  his  place.    It  is  provide.l  also  by  the  Lord  that  i.i 
each  society  there  should  be  of  every  kind,  in  order  that 
heaven  mav  be,  as  to   form,  like   to   itself  everywhere. 
But  still  tiie  arrangement  of  the  whole  heaven  differs 
from  the  arrangement  of  a  society,  as  general  from  par- 
ticular ;  for  the  societies  which   are  to  the  east  excel 
those  societies  which  are  to  the  west,  and  those  which 
are  to  the  south  excel  those  which  are  to  the  north. 

150.     Hence  it  is,  that  the  quarters  in  the  heavens 
signify  such  things  as  are  with  those  who  dwell   there  ; 
namely,  the  east  love  and  its  good  in  clear  perception ; 
the  west  those  things  in  obscure  perception  ;  the  south 
wisdom  and  intelligence  in  clear  light ;  and  the  north 
those  things  in  obscure  light.     And  because  such  things 
are  signiHed  by  those  quarters,  therefore  like  things  aro 
sicrnified  by  them  in  the  internal  or  spiritual  sense  of  t.ie 
Word  •  for  the  internal  or  spiritual  sense  of  the  W  ord 
\s  alt.)gether  according  to  the  things  which  are  in  heaven. 
151      It  is  the  contrary  with  those  who  are  in  the 
hells.     They  who  are  there  do  not  look  to  the  Lord  as 
a  sun  or  as  a  moon,  but  backwards  from  the  Lord  to  the 
thick-darkness  which  is  in  the  place  of   the  8"°  «^     '^ 
world,  and  to  the  darkness  which  is  in  the  place  of   he 
moon  of  the  earth;  those  who  are  called  9'^'^^J^ll^ 
thick-darkness  which  is  in  place  of  the  son  of  the  world. 


THE  FOUR  QUARTERS  IN  HEAVEN. 


87 


and  those  wlio  are  called  spirits,  to  the  darkness  which 
is  in  place  of  the  moon  of  the  earth      Tint  the  sun  of 
the  world  and  the  moon  of  the  earth  do  not  apijear  in  the 
spiritual  world,  but  in  the  place  of  that  sun  a  thick  .dark- 
ness opposite  to  the  sun  of  heaven,  and  in  the  place  of 
that  moon  a  darkness  which  is  opposite  to  the  moon  of 
heaven,  may  be  seen  abov^  (n.  122).     Hence  their  quar- 
ters are  opposite  to  the  quarters  of  heaven :  the  east  to 
them  is  where  that  thick  darkness  and  darkuet*s  are; 
the  west  to  them  is  where  the  sun  of  heaven  is  ;  the  south 
to  them  is  on  the  right,  and  the  north  on  the  left ;  and 
this  too  in  every  turning  of  their  body  :  nor  can  they  be 
otherwise,  because  all  direction  of  their  interiors,  and 
thence  all  determination,  tends  and  strives  thither.  That 
the   direction  of   tlie    interiors,  and  thence  the  actual 
determination  of  all  in  the  other  life,  is  according  to  the 
love,  mav  be  seen  above  (u.  U3).      The  love  of  those 
V.  ho  are  in  the  hells  is  the  love  of  self  and  the  world, 
and  those  loves  are  what  are  signified  by  the  sun  of  the 
worUl  and  the  moon  of  the  earth  (see  u.  122  );  ami  those 
loves  also  are  opposite  to  love  to  the  Lord  and  love  to- 
wards the  neighbor.     Hence  it  is,  that  they  turn  them- 
selves back  from  the  Lord  to  those  darknesses.     'I'hose 
who  are  in  the  hells  also  dwell  according  to  their  quar- 
ters :  those  who  are  in  evils  from  the  love  of  self,  from 
their  east  to  their  west;  those  who  are  in  the  false s  of 
evil,  from  their  south  to  their  north  :  but  about  th^^se 
m«)re  will  be  said  below,  when  the  hells  are  treated  ot. 

152.  When  any  evil  spirit  comes  among  the  good, 
the  quarters  are  wont  to  be  so  confounded,  that  the  good 
scarcely  know  where  their  east  is,  which  also  I  have 
several  times  perceived  to  be  done,  and  likewise  have 
heard  from  spirits  who  compUiined  of  it. 

153.  Evil  spirits  sometimes  appear  turned  to  the 
quarters  of  heaven,  and  then  they  have  intelligence  and 
perception  of  truth,  but  no  affection  of  good  ;  wherefore. 
as  soon  as  they  torn  theiiiiielves  back  to  their  own  quar- 


88 


hea\t:n"  and  eell. 


ters,  they  are  in  no  iutellijrence  and  perception  of  truth, 
saving'  then  that  the  truths  which  they  heard  and  i)er- 
ceived  are  not  truths,  but  falsities :  they  also  wif^h  falsities 
to  he  truths.     1  have  been  informed  concerning  this  turn- 
ing, namely,  that  with  the  evil  their  intellectual  can  be 
so  turned,  but  not  their  voluntary  part ;  and  that  tliis  is 
provided  by  the  Lord,  to  the  fend  that  every  one  may  be 
aide  to  see  and  acknowledge  trutiis;  but  that  no  one 
receives  them,  unless  he  is  in  good,  because  good  is  what 
receives  truths,  and  never  evil :  also  that  it  is  the  like 
with  man,  in  order  that  he  may  be  amen<led  by  truths*  5 
but  that  still  he  is  no  farther  amended  than  as  ho  is  iu 
good  ;  and  that  it  is  by  this  means  that  man  can  in  like 
manner  be  turned  to  the  Lord  ;  but  that  if  he  is  in  evil  as 
to  life,  he  immediately  turns  himself  back,  and  confirms 
with  himself  the  falsities  of  his  evil  against  the  truths 
which  he  had  understood  and  seen,  and  that  this  is  done 
when  he  thinbi  with  himself  from  his  interior. 


CHANGES  OF  STATE  OF  TIIE  ANGELS  IN  HEAVEN. 

154.  By  the  changes  of  state  of  the  angels  are  un- 
derstood  their  changes  as  to  love  and  faith,  and  thence 
as  to  wisdom  and  intelligence  ;  thus  as  to  the  states  of 
their  life.  States  are  spokeu  of  life,  and  of  those  things 
which  are  of  life  ;  and  because  angelic  life  is  the  life  of 
love  and  faith,  and  thence  of  wisdom  and  intelligence, 
states  are  predicated  of  these,  and  are  called  states  of 
love  and  faith,  and  states  of  wisdom  and  intelligence. 
How  these  states  with  the  angels  are  changed,  shall  now 

be  told. 

165.  The  angels  are  not  constantly  in  the  same 
state  as  to  love,  and  consequently  neither  in  the  same 
as  to  wisdom,  for  all  their  wisdom  is  from  love  and  ac- 


CHANGE8  OF  STATE  OF  ANGELS. 


89 


cording  to  love  :  sometimes  they  are  in  a  state  of  intense 
love,  sometimes  in   a  state  of  love  not  intense  ;  it  de- 
creases by  degrees  from  its  greatest  to  its  least.     When 
they  are  in  the  greatest  degree  of  love,  then  they  are  ia 
the  light  and  heat  of  tiieir  life,  or  in  their  clear  and  de- 
lightful state  ;  but  when  they  are  in  the  least  degree, 
theii  they  are  in  shade  and  culd,  or  in  their  obscure  and 
undeliglitful  state  :  from  the  last  state  they  return  again 
to  the  first,  and  so  on:  these  changes  succeed  one  after 
another,  with  variety.     These  states  follow  each  other 
like  the  variations  of  the  state  of  light  and  shade,  of 
heat  and  cold ;  or  like  morning,  mid-day,  evening,  and 
night,  every  day  in  the  world,  with  a  perpetual  variety 
through  the  year.     They  correspond  also,  the  morning 
to  a  state  of  their  love  in  clearness,  the  mid-day  to  a 
state  of  their  wisdom  in  clearness,  the  evening  to  a  state 
of  their  wisdom  in  obscurity,  and  the  night  to  a  state 
of  no  love  and  wisdom.      But  it  is  to  be  known,  that 
there  is  not  a  correspondence  cf  night  with  the  states 
of  life  of  those  who  are  in  heaven,  but  there  is  a  corre- 
spondence of  the  twilight  which  is  before  the  morning;  the 
correspondence  of  night  is  with  those  who  are  iu  hell.  It 
is  from  that  correspondence  that,  iu  the  Word,  day  and 
year  signify  states  of  life  in  general ;  heat  and  light,  love 
and  wisdom  ;  morning,  the  first  and  highest  degree  of 
love  ;  mid-day,  wisdom  iu  its  light ;  evening,  wisdom  iu 
its  shade  ;  twilight,  the   obscurity  which   precedes  the 
morning;  but  night,  the  deprivation  of  love  and  wisdom. 
156.     With  the  state  of  tlie  interiors,  which  are  of 
the  love  and  wisdom  of  the  angels,  are  changed  also  the 
states  of  various  things  which  are  without  them,  and 
appear  before  their  eyes  ;  for  the  things  which  are  with- 
out them  acquire  an  appearance  according  to  the  things 
which  are  within  them.     But  what  those  things  are,  and 
of  what  quality,  will  be  told  in  the  following  articles, 
when  representatives  and  appearances  iu  heaven  are 
treated  of. 


90 


HEAVEN  AND  HELL. 


CHANGES  OF  STATE  OF  AN  '.ELS. 


91 


157.   Every  angel  undergoes  and  passes  through  such 
changes  of  state,  and  hkewise  every  soiiety  as  a  whole, 
but  still  one  otherwise  than  another,  hecau>e  they  differ 
iu  love  and  iu  wisdom  ;  for  those  who  are  ia  the  midst, 
are  in  a  more  perfect  state  thau  those  who  are  around 
even  to  the  borders  (see  above,  n.  23  and  128).     But  it 
would  be  tedious  to  mention  the  differences  ;  for  every 
one  undergoes  changes  according  to  the  quality  of  hi« 
love  an<l  his  faith :  hence  it  is  that  one  is  iu  his  clear 
and  delightful  state,  when  another  is  in  his  secure  and 
uudelightful  state;  and  this  at  the  same  time  within  the 
same  society  ;  and  also  iu  one  society  otherwise  than  iu 
another,  and  in  the  societies  of  the  celestial  kingdom 
otherwise  than  in  the  societies  of  the  spiritual  kingdom. 
The  differences  of  the  changes  of  their  state  in  general 
are  like  the  variations  of  the  state  of  days  in  one  climate 
and  another  ou  the  earth  ;  for  there  are  s<3me  on  the 
earth  who  have  morning  when  others  have  evening,  and 
likewise  some  who  have  heat  when  others  have  cold,  and 

the  reverse. 

158.     I  have  been  informed  from  heaven  why  such 
changes  of  state  are  there  ;  the  angels  said  there  were 
several  causes.    Tiie  Jirst  is,  that  the  delight  of  life  and 
of  heaven,  which  they  have  from  love  and  wisdom  from 
the  Lord,  would  by  degrees  lose  its  value,  if  they  were 
continually  iu  it ;  as  is  the  case  with  those  who  are  iu 
delights  and  enjoyments  without  variety.    Another  cause 
is,  that  they  as  well  as  men  have  a  propriuni  [selfhood], 
and  that  this  is  to  love  themselves  ;  and  that  all  who  are  iu 
heaven  are  withheld  from  their  proprium,  and  so  far  as 
they  are  withheld  from  it  by  the  Lord,  so  far  they  are 
iu  love  and  wisdom ;  but  so  far  as  they  are  uot  withheld, 
they  are  iu  the  love  of  self ;  and  that  because  every  one 
loves  his  own  proprium  and  is  attracted  by  it,  they  have 
changes  of  state,  or  successive   alternations.     A  third 
cause*  is,  that  thus  they  are  perfected,  since  they  thus 
become  accustomed  to  be  held  in  the  love  of  the  Lord, 


and  to  be  withheld  from  the  love  of  themselves ;  aud 
also  that  the  perception  aud  sensation  of  good  becomes 
more  exquisite  by  the  alternations  of  what  is  delightful 
aud  uudelightful.     They  added  that  the  Lord  does  not 
produce  the  changes  of  their  sUte,  because  the  Lord  as  a 
sun  always  flows  in  with  heat  and  light;  that  is,  with  love 
and  wisdom,  but  that  themselves  are  the  cause,  because 
they  love  their  proprium,  which  continually  witiidraws 
them.     This  was  illustrated  by  a  comparison  with  the 
8UU  of  the  world,  that  the  cause  of  the  changes  of  the 
state  of  heat  and  cold,  and- of  light  and  shade,  every  year 
aud  every  day,  is  not  in  it,  because  it  stands  immovable, 
but  that  the  cause  is  in  the  earth. 

159.     It  has  been  shown  to  me  how  the  Lord  appears 
as  a  sun  to  tiie  angels  iu  the  celestial  kingdom  iu  their 
first  state,  how  in  the  second,  and  how  iu  the  third. 
The  Lord  was  seen  as  a  sun,  at  first  red  and  glowmg  m 
such  splendor  that  it  cannot  be  described:  it  was  said 
that  the  Lord  as  a  sun  appears  such  to  the  angels  m 
their  first   state.     Afterwards   there   was  seen  a  gre:it 
obscure  belt  around  the  sun.  by  meaus  of  which  the  hist 
red  and  glowing  appearance,  from  which  it  shone  so 
much   be<^an  to  grow  dull :  it  was  said  that  the  sun  up- 
pears  so  to  them  in  the  second  state.  Then  the  belt  seemed 
to  grow  more  obscure,  and  the  sun  thence  to  t^'-em  less 
red  aud  this  by  degrees,  until  at  length  it  became  as  i£ 
white  •  it  was  said  that  the  sun  so  appears  to  them  in  the 
third  state.     Afterwards  this  white  orb  was  seen  to  pro- 
ceed to  the  left,  towards  the  moon  of  heaven,  and  to  add 
itself  to  her  light,  from  which  the  moou  then  shone 
forth  bevond  its  usual  measure  :  it  was  said  that  this 
was  the  'foarth  state  to  those  who  are  in  the  celestial 
kingdom,  and  the  first  to  those  who  are  in  tlie  spiritual 
kingdom,  aud  that  the  changes  of  state  in  each  kingdom 
thus  alternate,  vet  not  in  the  whole,  but  in  one  society 
after  another ;  also  that  those  alternations  are  not  stated, 
but  come  upon  them  now  more  slowly,  now  more  quickly, 


92 


HEAVEX  AND  HELL. 


TIME  IS   HEAVEN. 


93 


without  their  knowledge.  They  said  further,  that  the 
8UU  is  not  so  changed  in  itself,  nor  does  it  so  advance, 
but  that  still  it  appears  so  according  to  the  successive 
progressions  of  states  with  them  ;  since  the  Lord  appears 
to  every  one  according  to  the  quality  of  his  state,  thus 
glowing  to  them  when  they  are  in  intense  love,  less 
glowing,  and  at  length  white,  when  the  love  decreases: 
and  that  the  quality  of  their  state  was  represented  hy 
the  obscure  belt,  which  induced  ui)on  the  sun  those 
apparent  variations  as  to  flame  and  light. 

160.  When  the  angels  are  in  the  last  state,  which  is 
when  they  are  in  their  proprium,  they  begin  to  become 
sad :  I  have  spoken  with  them  when  they  were  in  that 
state,  and  have  seen  the  sadness:  but  they  said,  that 
they  were  in  the  hope  soon  to  return  to  their  first 
state,  and  thus  as  it  were  again  into  heaven;  for  it  is 
heaven  to  them  to  be  withheld  from  proprium 

161.  There  are  also  changes  of  state  in  the  hells; 
but  of  these  below,  when  hell  is  treated  of. 


TIME  IN  HEAVEN". 


162.  Although  all  things  have  succession  and  "pro- 
gresriion  in  heaven  as  in  the  world,  still  the  angels  have 
no  notion  and  idea  of  time  and  space ;  insomuch  that 
they  do  not  at  all  know  what  time  and  space  are.  Con- 
cerning time  in  heaven  we  shall  now  speak  here,  and 
concerning  space  below  in  its  proper  article. 

163.  The  reason  why  the  angels  do  not  know  what 
time  is,  although  all  things  with  them  successively  ad- 
vance as  in  the  world,  so  much  so  that  there  is  no  differ- 
ence, is,  because  in  heaven  tiiere  are  not  years  and  days, 
but  changes  of  state;  and  where  years  and  days  are, 
there  times  are,  and  where  changes  of  state  are,  there 
states  are. 


164.  That  there  are  times  in  the  world,  is  l>eeause 
the  sun  there  to  appearance  (successively  advauces  from 
one  degree  to  another,  and  makes  the  times  which  are 
called  tlie  seasons  of  the  year;  and  moreover  it  is  car- 
ried around  the  earth,  and  makes  the  times  which  are 
called  the  times  of  day,  and  Injth  these  changes  by  stated 
alternations.  It  is  otherwise  with  the  sun  of  heaven  : 
this  does  not,  by  successive  progressions  and  revolutions, 
make  years  and  days,  but  to  appearance  changes  oi 
state;  and  these  not  by  stated  alternations,  as  was 
sliown  in  the  preceding  article.  Hence  it  is,  that  the 
angels  cannot  have  any  idea  of  time,  but  iu  its  ])lace  an 
idea  of  state  :  what  state  is  may  be*een  above  (u.  154). 

165.  Since  the  angels  have  no  idea  from  time,  like 
men  in  the  world,  therefore  neither  have  tliey  any  idea 
about  time,  and  about  the  things  which  are  of  time  :  as 
to  the  things  which  are  projier  to  time,  they  do  not  even 
know  what  they  are,  as  what  a  year  is,  a  raontli,  a  week, 
a  day,  an  hour,  to-day,  to-morrow,  yesterday.  When  tlie 
angels  hear  these  things  from  man,  for  angels  are  always 
adjoined  to  man  by  the  Lord,  then  instead  of  them  they 
perceive  states,  anil  such  things  as  are  of  state  ;  thus  the 
natural  idea  of  man  is  turned  into  a  spiritual  idea  with 
the  angels.  Hence  it  is  that  times  in  the  Word  signify 
states,  and  that  those  things  which  are  proper  to  time, 
as  above  mentioned,  signify  spiritual  things  correspond- 
ing to  them. 

166.  The  case  is  the  same  -ritli  all  things  which 
exist  from  time;  as  with  the  four  seasons  of  the  year, 
which  are  called  spring,  summer,  autumn,  and  winter; 
with  the  four  times  of  the  day,  which  are  called  morn- 
ing, noon,  evening,  and  night ;  and  with  the  four  ages  of 
man,  which  are  called  infancy,  youth,  manhood,  and  old 
age  ;'  and  with  all  other  things  which  either  exist  from 
time,  or  succeed  according  to  time.  In  thinking  of 
them,  man  thinks  from  time,  but  an  angel  from  state; 
therefore  what  is  in  them  from  time  with  man,  is  turned 


\ 


94 


HEAVEN  AND  HELL. 


into  the  idea  of  state  witli  an  angel :  spring  and  morn- 
ing are  turned  into  the  idea  of  a  state  of  love  and  wis- 
dom, such  as  they  are  in  the  first  state  with  the  angels ; 
summer  and  noon  are  turned  into  the  idea  of  love  and 
wisdom,  such  as  they  are  in  the  second  state;  autumn 
and  evening,  sucli  as  they  are  in  the  third  ;  night  and 
winter  into  the  idea  of  a  state  such  as  is  in  hell :  hence 
it  is,  that  such  things  are  signified  by  those  times  in  the 
"Word  (see  above,  u.  150).  And  hence  it  aj)pears  how 
the  natural  things  which  are  in  the  thought  of  man, 
become  spiritual  with  the  angels  who  are  with  man. 

167.  Since  the  angels  liave  not  any  notion  of  time, 
they  have  a  different  idea  of  eternity  from  that  which 
men  of  the  earth  have ;  the  angels  by  eternity  perceive 
infinite  state,  but  not  infinite  time.  1  was  once  thinking 
about  eternity,  and  by  the  idea  of  time  I  could  perceive 
what  to  eternity  was,  namely,  without  end,  but  not  what 
from  eternity  was,  thus  neither  what  God  had  done  from 
eternity  before  creation.  When  from  this  cause  anxiety 
arose  ia  me,  I  was  elevated  into  the  sphere  of  heaven, 
and  thus  into  the  perception  in  which  the  angels  are  in 
regard  to  eternity ;  and  then  I  was  enlightened  to  see 
that  eternity  must  not  be  thought  of  from  time,  but  from 
state,  and  that  then  it  is  perceived  what  from  eternity 
is ;  which  was  also  the  case  with  me. 

168.  The  angels  wlio  speak  with  men,  never  speak 
by  the  natural  ideas  proper  to  man,  all  of  whicl,  are 
from  time,  from  space,  from  material,  and  from  things 
analogous  to  them ;  but  by  spiritual  ideas,  all  of  which 
are  from  states  and  their  various  changes  within  and 
without  the  angels.  But  still  angelic  ideas,  which  are 
spiritual,  when  they  flow  in  with  men,  are  turned  in  a 
moment  and  of  themselves  into  the  natural  ideas  proper 
to  man,  coresponding  altogether  to  spiritual  ideas  :  that 
it  is  so,  the  angels  do  not  know,  nor  men  ;  such  also  is 
all  influx  of  heaven  with  man.  There  were  angels  who 
were  admitted  more  nearly  into  my  thoughts,  and  even 


TIME  IN  HEAVEN. 


95 


into  the  natural  ones  in  which  were  many  things  from 
time   and   space ;    but    because    they   then    understood 
nothing,  they  suddenly  withdrew;    and  after  they  had 
withdrawn,  1  heard  them  speaking,  and  saying  that  they 
had  been  in  darkness.    In  what  ignorance  the  angels  are 
al)out  time,  has  been  given  me  to  know  by  experience 
There  was  a  certain  one  from  lieaven,  who  was  such  that 
lie  could  also  be  admitted  into  natural  ideas,  such  as  man 
has;  with  whom,  therefore,  I  afterwards  spoke,  as  man 
with  man.     lie  at  first  did  not  know  what  it  was  that  1 
called  time,  and  I  was  obliged  to  inform  him  all  aboul 
it.  how  the  sun  api)ears  to  be  carried  around  our  earth, 
and  to  make  yea'S  and  days,  and  that  thereby  years  are 
distinguished  into  four  seasons,  and  likewise  into  months 
and  weeks,  and  the  days  into  twenty-four  hours ;  and 
tliat  those  times  recur  by  stated  alternations,  and  that 
this  is  the  source  of  times.    On   hearing  this  he  won- 
dered, saying  that  he  did  not  know  such  things,  but  what 
states  were.     In  speakinjfwith  him  I  also  said,  thi*t  it  is 
known  in  the  world  that  in  heaven  there  is  no  time,  since 
men  sj^eak  as  if  they  knew  it;  for  they  say  of  those  who 
die,  that  they  leave  the  things  of  time,  and  that  they  pass 
out  of  time,  by  which  they  mean,  out  of  the  world.     I 
said  also,  that  it  is  known  by  some  that  times  in  their 
origin  are  states,  from  this,  that  they  are  just  according 
to  tlie  states  of  the  affections  in  which  men  are  ;  short 
to  those  who  are  in  agreealde  and  joyous  states  ;  long  to 
those  who  are  in  disagreeable  and  sorrowful  ones ;  and 
various  in  a  state  of  hope  and  expectation  ;  and  that  the 
learned,  therefore,  inquire  what  time  and  space  are  ;  and 
that  some  also  know  what  tim*^  is  for  the  natural  man. 

169.  The  natural  man  may  believe  that  he  would 
have  no  thought,  if  the  ideas  of  time,  of  space,  and  of 
things  material,  were  taken  away  ;  for  upon  those  is 
founded  all  the  thoughts  which  man  has.  But  let  him 
know,  that  the  thoughts  art  limited  and  confined  in  pro- 
portion as  they  partake  of  time,  of  space,  and  of  what  is 


11 


96 


HEAVEJ?^  AND  HELL. 


REPRESENTATIVES  IN  OEAVEN. 


97 


material;  and  that  they  are  not  limited,  and  are  ex- 
tended, in  proportion  as  they  do  not  partake  of  those 
things  ;  since  the  mind  is  so  far  elevated  ahove  corp  >real 
and  worldly  things.  Hence  the  angels  have  Avisdom,  and 
such  as  is  called  incomprehensible,  because  it  does  uoJ 
fall  into  ideas  which  consist  merely  of  such  things. 


REPRESENTATIVES    AND    APPEARANCES    IN" 

HEAVEN. 

170.  The  man  who  thinks  only  from  natural  light, 
cannot  comprehend  that  there  is  anything  in  heaven 
similar  to  what  is  in  the  world  ;  and  this  because  from 
that  light  he-  had  tiiought  and  confirmed  himself,  that 
angels  are  only  minds,  and  that  minds  are  as  it  were 
ethereal  spectres,  and  lience  they  have  i;ot  senses  as  man 
has,  thus  neither  eyes,  and  if  not  eyes,  neither  objects  of 
sight :  when  yet  angels  have  all  the  senses  that  man  has, 
yea,  much  more  exquisite  ;  the  light, also,  by  which  they 
see,  is  much  brighter  than  the  ligli*  by  which  man  sees. 
That  angels  are  men  in  the  must  perfect  form,  and  that 
they  enjoy  every  sense,  may  be  soen  above  (u.  73-77); 
and  that  the  light  in  heaven  is  much  brighter  than  the 
light  in  the  world  (n.  126-132). 

171.  What  the  things  are  which  appear  to  the  an- 
gels in  the  heavens, cannot  be  describeel  in  a  few  words: 
for  the  most  part  they  are  like  the  things  on  the  earth, 
but  more  perfect  as  to  form,  and  of  greater  abundance. 
That  there  are  such  things  in  the  heavens,  may  Ho  evi- 
dent from  those  which  were  seen  by  the  prophets  :  as 
the  things  seen  by  E/.ekiel  concerning  the  new  temple 
and  the  nevv  earth,  which  are  described  from  chap.  xl.  to 
xlviii. ;  and  by  Daniel,  from  chap.  vii.  to  xii  ;  by  John, 
from  the  first  chapter  of  the  Apocalypse  to  the  last ;  and 
the  things  seen  by  others,  of  whicli  we  read  both  in  the 


historical  and  prophetical  parts  of  the  Word.  Such 
things  were  seen  by  them  when  heaven  was  open  to 
them,  and  heaven  is  said  to  be  opened,  when  the  interior 
sight,  which  is  the  sight  of  man's  spirit,  is  opened.  For 
tlie  things  which  are  in  the  heavens  cannot  be  seen  by 
the  eyes  of  man's  body,  but  by  the  eyes  of  his  spirit ; 
and  when  it  is  well  pleasing  to  the  Ix)rd,  these  are 
opened,  and  man  is  withdrawn  from  the  natural  light 
in  which  he  is  from  the  senses  of  the  body,  and  elevated 
into  spiritual  light,  in  which  he  is  from  his  spirit.  In 
that  light  the  things  which  are  in  the  heavens  have  been 
seen  by  me. 

172.  But  the  things  which  appear  m  the  heavens, 
though  they  are  in  great  part  similar  to  those  which  are 
on  the  earth,  still  are  not  similar  as  to  essence ;  fur  the 
things  which  are  in  the  heavens  exist  from  the  sun  of 
heaven,  and  those  which  are  on  the  earth  from  the  sun 
of  the  world:  the  things  which  exist  from  the  sun  of 
heaven  are  called  spiritual,  but  those  which  exial  from 
the  sun  of  the  world  are  called  natural. 

173.  The  things  which  exist  in  the  heavens  do  not 
exist  in  the  same  manner  as  those  which  exist  ou 
earth:  all  things  in  the  heavens  exist  from  the  Lord, 
according  to  correspondences  with  the  interiors  of  the 
angels.  ]''or  the  angels  have  both  interiors  and  exte- 
riors: the  things  which  are  in  their  interiors,  all  have 
relation  to  love  and  faith,  thus  to  the  wili  and  under- 
standing; for  the  will  and  understan(iing  are  their  re- 
ceptacles ;  but  the  exteriors  correspond  to  the  interiors, 
as  may  be  seen  above  (n.  87-11.5).  This  maybe  illus- 
trated by  what  was  said  above  concerning  the  heat  and 
liglit  of  heaven,  that  the  angels  have  heat  according  to 
the  quality  of  their  love,  and  light  according  to  the 
quality  of  their  wisdom  (n.  128-134).  The  case  is  simi- 
lar with  all  other  things  which  appear  to  the  senses  of 
the  angels. 

174.  When  it  has  L>eeu  given  me  to  be  in  company 


HEAVEN  AN'D  HELL. 


98 

with  ancels  the 'things  which  are  there  have  been  seen 
r me  usTas  those  .^ich  are  in  the  -rid;  and  so  pe. 
c^ptibly.  that  I  knew  uo  otherwise  than  that  I  ^^a9  m 
the  world,  and  there  in  the  palace  of  a  king:  I  al^o 
Bpoke  with  them,  as  man  with  man. 

175      Since  all  things  which  correspond  to  he  inte- 
riors al^o  represent  them,  therefore  they  are  called  rep- 
KESENTATivES  ;  and  because  they  are  vaned  according 
To  the  stale  of    he  interiors  with  them,  therefore    hey 
are  ca  led  appearances;  although  the  things  which 
airr  iSore  the  eyes  of  angels  in  the  heavens,  and  are 
Src^ved  by  their  senses,  appear  and  are  perceived  as 
much  to  the  life,  as  the  things  which  are  on  the  earth 
a;trtoman;Vea,m^^     more  ^^-^]y ^ ^^^^l' ^ 
Derceptibly.      Tlie   appearances    which  are  fiom    t  i.s 
Cce    n  the  heavens,  are  called  real  appearances,  ho- 
cause  tley  exist  really.    There  are  also  given  appear- 
r      n"tU.  which  are  those  things  -^uch  indeed  aj. 
pear,  but  do  not  correspond  to  the  interiors  ;  but  ot  the.e 

"^  Tve  ''to"  ow  what  those  things  are  which  appear 
to  the  angels  according  to  correspondences.  I  jvmU  here 
adduce  oire  thing  for  the  sake  of  illustration^  ^o  thu^e 
who  are  in  intelligence,  there  appear  P^'^^^'    /-^"^  ^^'^ 
discs  full  of  trees  and  flowers  ot  every  kind,  the  trees 
toe  u    planted  in  the  most  beautiful  order,  combined 
nto  arbors,  through  which  are  -bed  enhances,  ^^^^^^ 
around  which  are  walks ;  all  of  such  beauty  that  tlity 
Stnnot  be  described.     Those  who  are  in  intelligence  al.o 
walk  tli^^re.  and  gather  flowers,   and   ^^J^;^^ 
with  which  they  adorn  infants.     Tliere  are  also  species 
r  t  ee   and  flowers  there,  which  are  nowhere  seen  nor 
can  exist  in  the  world:  on  the  trees  also  there  are  fruits 
'^^ordinV to  the  good  of  love,  in  wuich  tj-  -tellig^^^^^ 
are.    Tl^ev  see  such  things  because  a  garden  and  para 
.       d  L,  and  also  fruit-trees  and  ^--.-'^^^^'^P^^^^^^  ;' 
teUigence  and  wisdom.     That  such  things  are   m  the 


THE   GARMENTS  OF  ANGELS. 


99 


heavens,  is  also  known  in  the  earth,  but  only  to  those 
who  are  in  good,  and  who  have  not  extinguished  in 
themselves  the  light  of  heaven  by  natural  ligbt  and  itd 
fallacies;  for  they  think  and  siy,  when  speaking  of 
heaven,  that  such  things  are  there  as  the  ear  hath  not 
heard,  nor  the  eye  seen. 


TIIE 


GARMENTS   WITH    WmCH    ANGELS    APPEAR 
CLOTIIED. 


177.  Because  the  angels  are  men,  and  lire  witli  on© 

another  as  the  men  of  the  earth  do,  therefore  they  have 
garments,  habitations,  and  other  like  things,  yet  with 
the  difference  that  they  have  all  tilings  more  perfect,  be- 
cause in  a  more  perfect  state.  For.  as  the  angelic  wis- 
dom exceeds  human  wisdom  in  such  a  degree  that  it 
is  called  ineffable,  so  likewise  do  all  things  which  are 
])erceived  by  them,  and  aopear  to  tliem  ;  since  all  tilings 
which  are  perceived  by  the  angels,  and  appear  to  thoil, 
correspond  to  their  wisdom  (see  above,  n.  173). 

178.  The  garments  witii  which  angels  are  clothed, 
like  the  other  things,  correspond  ;  and  because  they  cor- 
respond, they  also  really  exist  (see  above,  u.  175).  Their 
garments  correspond  to  their  intelligence  ;  therefore  all 
in  the  heavens  appear  clothetl  according  to  intelligence  ; 
and  !)ecause  one  excels  another  in  intelligence  (n.  43, 
128),  one  has  more  excellent  garments  tlian  another.  The 
most  intelligent  have  garments  glowing  as  from  flame, 
some  shining  as  from  light ;  the  less  intelligent  have 
bright  and  white  garments  witiiout  brilliancy  ;  and  the 
still  less  intelligent  have  garments  of  various  colors  ;  but 
the  angels  of  the  inmost  heavens  are  without  clothing. 

179.  Because  the  garments  of  the  angels  corre- 
spond to  their  intelligence,  therefore  also  they  correspond 
to  truth,  since  all  intelligence  is  from  divine  tiutii; 


100 


HEAVEl^  AND  HELL. 


Wherefore  whether  you  say  that  »nS«l»/f «  t''  ^^"^  1^8 
lord  n.  to  i^tellisence,  or  accordia«  to  dmn*  "uth  U  » 
the  ame  thiug.  That  the  gar,neat,  of  ome  g  ow  as 
from  flame,  aucl  those  o  so".e  ,hme  a^  rom  h„h  ,^^ 
bec^xuse  flame  correspouds  '»  S""''.  ^"^  ''"  ^,^  j 
from  good.    That  the  garmeo  s  of  some  are  br  =h 

iLrlsrh'eatr  a\Vi;:r:Ung.  ^   became 
they  aTin  iuuocenee,  and  iauocence  correspouds  to 

"IsO.    Because  the  angels  are  clothed  with  garments 

hllVen  b"jolm   had',tmen<s  «/-yi««  /.-"  «;."'  f '^^ 
hea^en  oy  jo  .,  becaiue  intelligence  is 

^rdi':in    \r  tl  t'heLtreIhe  garments  of  the  Lord 
iTn  Ue  was  tran;figured  were  yUst^  -^  ,;J"'- 

tlit  Et^:h  ^r- ^t;-\om't  Urd!  Ly  be 
Jfen  above  (a.  129).  Hence  it  is,  that  garments  .n  the 
Word  Xify  ruths,  and  from  these  mtelligence ;  asm 
L  AD^alvpse,  Those  who  have  not  folUted  their  gar- 
the  Apoca  ypae,  6fcau8e  (Acy    ore 

mfitila    shall  watic   WUtl   aie   iit    K/'t"^i  -.i., „!,:*., 

^orf/ !/     A''  that  ooercometh  shall  be  clothed  with   white 
worth,/     ne  ma  ^atcheth,  and  keepeth 

raiment  [ni.  ^,  ^)'  xJtessKu  *»  »<^  T«rn«alpm   bv 

h;s  O'lrmenls  (xvi.  15).  And  eoucerumg  •  ^^"'^  ^"'^Y 
which  is  understood  the  church  which  is  in  truth,  it  xa 
Thus  V  tten  in  Isaiah  •.  Stir  up  thyself  put  o»  f««^  f  -  '^. 
!"»;"««  on  thy  ieaut!fal  garments.  0  Jerusalem  (hi.  », 


THE  GArarENTS  OF  ANGEIS. 


101 


and  in  Ezekiel :  Jerusalem,  I  girded  thee  with  fine  linen, 
and  covered  thee  with  silk ;  thy  f/arments  were  fine  linen 
and  silk  (xvi.  10,  13):  besides  rnauy  other  i)a88age8.  But 
he  who  is  not  in  truths,  is  said  not  to  be  clothed  with  a 
wedding  garment;  as  in  Matthew,  When  the  kinr;  cam€ 
in,  he  saw  a  man  .Jio  was  not  clothed  in  a  weddiufj  gar- 
ment; and  he  said  to  him.  Friend,  how  earnest  thou  in 
hither,  not  having  a  wedding  garment  f  Wherefore  he  was 
cast  into  outer  darkness  (xxii.  12,  13).  By  the  house  of  the 
wedding  is  understood  heaven  and  the  church,  from  the 
conjuuctiou  of  the  Lord  with  them  by  His  divine  truth; 
wherefore  the  Lord,  in  the  Word,  is  called  the  Bride- 
groom and  Husband,  and  heaven  with  the  church,  the 
bride  and  wife. 

181.  That  the  garments  of  the  angels  do  not  merely 
appear  as  garments,  but  that  they  really  are  garments, 
is  evident  from  this,  that  they  not  only  see  them,  but 
also  feel  them  ;  and  also  that  they  have  more  garments 
than  one,  and  that  they  put  them  off  and  put  them  on, 
and  those  which  are  not  in  use  they  preserve;  and  when 
in  use  they  reassume  them  :  that  they  are  clothed  with 
various  garments,  has  been  seen  by  me  a  thousand  times. 
I  inquire<l  whence  they  had  the  garments,  and  they  said 
that  it  was  from  the  Lord,  and  that  they  are  given  to 
them,  and  that  they  are  sometimes  clothed  without 
knowing  it.  They  said  also  tliat  their  garments  are 
changed  according  to  the  changes  of  their  state,  and 
that  in  the  first  and  second  state  they  have  shining  and 
bright  garments,  in  the  third  and  fourth  a  little  more 
obscure  ;  and  this  likewise  from  corres|)ondence,  because 
they  have  ciianges  of  state  as  to  intelligence  and  wisdom, 
of  which  see  aliove  (n   1.54  to  IGl). 

182.  Because  every  one  in  the  spiritual  world  has 
garments  according  to  intelligence,  thus  according  to 
the  truihs  from  which  intelligence  is,  those  who  are  in 
the  hells,  since  they  are  without  truths,  apjjear  indeed 
clothed  with  garments,  but  ragged,  squalid,  and  filthy, 


I  [ 

n 


iiiiiMiiirMiiliBiin  Hitrriritiriiiniiiii 


102 


HEAVEN   AND  HELL. 


every  one  accorC.ns;  to  his  insanity  ;  nor  can  they  wea, 
Ty  other.  It  is  given  to  then,  by  the  Lord  to  be  clothed. 
lest  they  should  appear  naked. 


THE  HABITATIONS  AND  MANSIONS  OF  TQE  ANGELS. 

183.    Since  in  heaven  there  are  societies   and  the 
angels  live  as  men,  therefore  also  they  have  l'al>'t"'on8. 
and  these  likewise  various  according  to  every  cue  s  state 
of  life :  magnificent  for  those  who  are  in  greater  dignity, 
and  less  ma-niiicent  for  those  who  are  in  an  .nlerior 
:  atf  I'sp^ecting  the  habitations  in  h-ven  I  have  sev- 
eral  times  spoken  with  angels,  and  sa.d  that  at  th.s  day 
scarcely  anv  one  would  believe  that  they  have  hab.ta- 
tou   and  niansions  ;  some  because  they  do  not  see  the^ 
some  because  they  do  not  know  that  angels  are  n.en 
^me  because  thev  believe  that  the  angeUc  heaven  .s 
the  heaven  which  is  seen  with  the.r  eyes  around  them, 
and  because  this  appears  en.pty,  and  ' W  ^PP^fV'^^ 
augels  are  ethereal  forms,  they  <=''"<^1"\'''*'  '"^^  ';^ 
inither  ;  besides  that  they  do  not  comprehend  that  there 
'are  such'things  in  the  spiritual  world  asare  -the  natural 
world,  because  they  know  nothing  about  the  spiritual. 
The  angels  said  that  they  know  that  such  ignurance 
reigns  at  tliis  day  in  the  world,  and,  what  they  wondered 
Tt  diiefly  within'  the  church,  and  there  more  with  the 
in  elligent  than  with  those  whom  'hey  call  simple     my 
said  further,  that  they  might  know  from  the  Word   hat 
an.-els  are  men,  since  tliose  who  have  been  seen  l.a^e 

"  •     i:i .«  .Yi-iiiTiPr  the  Lord,  who  took 

been  seen  as  meu ;  in  like  manner  tiie  i.oru, 

aU  His  Human  with  Uitn.     And  because  ihey  are  men, 

that  they  have  mansions  and  habitations  and  not  ac- 

cording  to  the  ignorance  of  some,  which  they  called 

■     insanitl  that  thet'  fly  about  in  the  air.  or  that  they  are 

winds/although  they  are  caUed  spirits:  and  that  men 


TDE  DWELLINGS  OF  ANGELS. 


103 


mi^'ht  apprehend  this,  if  they  would  only  tliink   inde- 
pendently of  their  principles  about  anjrels  ami  f»pirits, 
which  is  the  case  when  they  do  not  bring  it  into  question 
under  direct  thought,  whether  it  be  so  ;  for  every  one  has 
a  general  idea  that  angels  are  in  a  human  form,  and 
that  they  have  dwellings,  which  they  call  the  habitiitions 
of  heaven,  which  are  more  magnificent  tlian  the  habita- 
tions of  the  earth  ;  but  that  this  general  iilea,  which  is 
from  tlie  influx  of  heaven,  is  instantly  annihihtteil  wlien 
it  is  brought  directly  under  the  view  and  thought  ichether 
it  be  so;  as  is  done  especially  with  the  learned,  who  by 
their  own  intelligence  have  shut  up  heaven  to  them- 
selves, and  the  way  of  the  light  thence.     The  case  is 
similar  in  regard  to  a  belief  in  the  life  of  man  after 
death  :  he  who  speaks  about  it,  and  does  not  tliink  at  the 
same  time  from  erudition  about  the  soul,  or  from  the 
doctrine  concerning  the  reunion  t>f  the  body,  bcheves 
that  after  death  he  is  to  live  a  man,  and  amongst  angels 
if  he  has  lived  well,  and  that  then  he  shall  see  magnifi- 
cent things,  and  perceive  joys:  but  as  soon  as  he  looks 
to  the  doctrine  of  the  reunion  of  the  body,  or  to  the 
hypothetical  opinion  of  the  soul,  and  the  thought  occurs 
whether  the  soul  be  such,  and  thus  whether  it  be  so,  his 
former  idea  is  dissipated. 

184.  But  it  is  better  to  bring  forward  the  proofs  of 
experience.  As  often  as  I  have  spoken  with  the  angels 
face  to  face,  so  often  I  have  been  with  them  in  their 
habitations.  Their  habitations  are  quite  like  the  habi- 
tations on  earth,  which  are  called  lionses,  but  more  beau- 
tiful ;  in  them  are  parlors,  rooms,  and  bedchaml>era.  iu 
great  numbers  :  there  are  also  courts,  and  round  about 
are  gardens,  shrubberies,  and  fields.  Where  they  are 
consociated,  the  habitations  are  contiguous,  one  near 
another,  disposed  in  the  form  of  a  city,  with  streets, 
ways,  and  public  squares,  altogether  like  cities  on  our 
earth.  It  has  also  l)een  granted  me  to  pass  through 
them,  and  to  look  about  me  on  every  side,  and  at  times 


y 


104 


HEAVEN  AND  HELL. 


THE  DWELLINGS  OP  ANGELS. 


105 


to  enter  the  houses :  this  was  done  in  full  wakefulness, 
when  ray  interior  sight  was  opened. 

185.     Palaces  of  heaven  have  been  seen,  which  were 
80  magnificent  that  they  cuuld  not  be  described  :  above 
they  shone  as  if  they  were  of  pure  gold,  and  below  as  if 
they  were  of  precious  stones,  some  l>eing  more  splendid 
than  others.     Within  it  was  the  same  ;  the  rooms  were 
adorned  with  such  decoratious  as  there  are  not  words 
nor  sciences  sufficient  to  describe.     On  the  side  which 
looked  to  the  south,  there  were  paradises,  where  all 
things  shone  in  such  way,  in  some  places  the  leaves  as 
of  sflver,  and  the  fruits  as  of  gold  ;  and  the  flowers  in 
their  beds  presented  by  their  colors  as  it  were   rain- 
bows :  at  the  boundaries  again  were  seen  palaces,  in 
which  the  view  terminated.     Such  is  the  architecture  of 
heaven,  that  you  would  say  that  the  art  is  there  in  its 
own  art ;  and  no  wonder,  because  thai  art  itself  is  from 
heaven.    The  angels  said  that  such  things,  and  innu- 
merable others  which  are  still  more  perfect,  are  pre- 
sented  by  the  Lord  before  their  eyes;  but  still  that  they 
delight  their  minds  more  than  their  eyes,  and  this  be- 
cause in  everything  they  see  correspondences,  and  by 
correspondences  thiDgs  divine. 

186.    Concerning  corresi)ondences  I  have  also  been 
informe'd,  that  not  only  palaces  and  houses,  but  also  all 
and  each  of  the  things  which  are  within  and  without 
them,  correspond  to  interior  things  which  are  from  the 
Lord  with  them  :  that  the  house  itself  in  general  cor- 
responds   to  their  good,  and  that  the  several   things 
which  are  within  the  houses  correspond  to  the  various 
things  of  which  their  good  consists  ;  and  the  things  out 
of   the  houses,  to  their  truths  which  are  from   good, 
and  likewise  to  perceptions  and   knowledges:  and  that 
because  they  correspond  to  the  goods  and  truths  with 
them  from  the  Lord,  they  correspond  to  their  love,  and 
'     thence  to  their  wisdom  and  intelligence,  because  love  is 
of  good,  wisdom  is  of  good  and  at  the  same  time  of 


truth,  and  intelligence  is  of  truth  from  good  ;  and  that 
Buch  are  the  things  which  the  angels  perceive  when  thev 
look  at  them,  and  therefore  those  things  delight  and 
affect  their  minds  more  than  their  eyes. 

187.  Thence  it  appeared  evident  why  the  Lord 
called  Himself  the  temple  which  is  in  Jerusalem  (John 
ii.  10,  21);  and  why  the  New  Jerusalem  was  seen  of  i)ure 
gold,  its  gates  of  pearls,  and  its  foundations  of  precit»ns 
Bt«>nes  (Apoc.  xxi.);  namely,  because  the  temple  repre- 
sented the  Divine  Human  of  the  Lord  :  the  New  Jeru- 
salem signifies  the  church  which  is  hereafter  to  be  estab- 
lished ;  the  twelve  gates  the  truths  which  lead  to  good  ; 
and  the  foundations  the  truths  on  which  it  i«  founded. 

188.  The  angels  who  constitute  the  Lord*s  celestial 
kingdom,  dwell  for  the  most  part  in  elevated  places, 
which  appear  as  mountains  from  the  ground  :  the  angels 
who  constitute  the  Lord's  spiritual  kingdom,  dwell  in 
less  elevated  places,  which  appear  as  hills ;  but  the  angels 
who  are  in  the  lowest  parts  of  heaven,  dwell  in  places 
which  appear  as  ledges  of  stone.  These  things  a'so  exist 
from  correspondence,  for  interior  things  conesjwnd  to 
superior,  and  exterior  things  to  inferior.  From  this  it  is, 
that  mountains,  in  the  Word,  signify  celestial  love,  hillu 
spiritual  love,  and  rocks  faith. 

189.  There  are  also  angels  who  do  not  live  conso- 
ciated,  but  separate,  house  and  house:  these  dwell  in 
the  midst  of  heaven,  because  they  are  the  best  of  angels. 

190.  The  houses  in  which  angels  dwell,  are  not  built 
like  the  houses  in  the  world,  but  are  given  to  them  gratis 
by  the  Lord,  to  every  one  according  to  his  rece[)tion  of 
good  and  trntti :  they  are  also  varied  a  little  according  to 
the  changes  of  the  state  of  their  interiors,  of  which  above 
(n.  154-160).  All  things  whatever  which  the  angels 
possess,  they  acknowledge  as  received  from  the  Lord, 
and  whatever  things  they  need  are  given  to  them. 


[ifM-iirmriiiliintillniniTmiir  rltfrniiiil  iiitriflTirl 


106 


HEAVEN  AND  HELL. 


BPACE  IN  HEAVEN. 


107 


BPACE  IN  HEAVEN. 

191.  Although  all  things  in  heaven  appear  in  place 
and  in  space  just  as  in  the  world,  still  the  angels  have  no 
notion  and  idea  of  place  and  space.  Because  this  cannot 
but  appear  as  a  i)aradox,  I  wish  to  present  the  subject  in 
a  dear  light,  inasmuch  as  it  is  of  great  importnnce. 

192.  All  progresMOus  in  the  spiritual  world  are  made 
by  changes  of  the  state  of  the  interiors,  so  that  progres- 
sions are  nothing  else  than  changes  of  state  :  thus  also  I 
have  been  conducted  by  the  Lord  into  t^ie  lieavens,  and 
likewise  to  the  earths  in  the  universe,  and  this  as  to  the 
spirit,  while  the  body  remained  in  the  same  place.  Thus 
all  the  angels  move;  hence  to  them  there  are  no  dis- 
tances,  and  if  there  are  not  distances,  neither  are  there 
spaces'  but  instead  of  them  states  and  their  changes. 

193.  Because  progressions  are  made  thus,  it  is  evi- 
dent that  approximations  are  similitudes  as  to  the  state 
of  the  interiors,  and  that  removals  are  dissimilitudes. 
From  this  it  is  that  those  are  near  to  each  other 
who  are  in  a  similar  state,  and  those  at  a  distance,  who 
are  in  a  dissimilar  state ;  and  that  spaces  in  heaven  are 
nothing  else  than  external  states  corresponding  to  in- 
ternal. It  is  from  no  other  source  that  the  heavens  are 
distinct  from  each  other,  and  also  the  societies  of  each 
hea-en,  and  everyone  in  the  society.  From  this,  like- 
wise, it  is,  that  the  hells  are  entirely  separated  from  the 
heavens,  because  they  are  in  a  contrary  state. 

194.  From  the  same  cause  also  it  is,  that  in  the 
spiritual  world  one  appears  in  presence  to  another,  if  he 
only  intensely  desires  his  presence,  for  thus  he  sees  him 
in  thought,  and  puts  himself  in  his  state  ;  and  conversely, 
that  one  is  removed  from  another  as  far  as  he  is  averse 
to  him.  And  because  all  aversion  is  from  contrariety  of 
the  affections  and  from  disagreement  of  the  thoughts, 


it  comes  to  pass,  that  several  who  are  in  one  place  there 
appear  to  each  other  so  long  as  they  agree,  but  as  soon 
as  they  disagree  they  disappear. 

195.  When  also  any  one  goes  from  one  place  to 
another,  whether  it  be  in  his  own  city,  or  in  courts,  or 
in  gardens,  or  to  others  out  of  his  own  society,  then  he 
comes  there  more  quickly  when  he  eagerly  desires  it, 
and  more  tardily  when  he  does  not  eagerly  desire  it;  the 
way  itself  being  lengthened  and  shortened  according  to 
tlie*  desire,  although  it  is  the  same :  this  I  have  often 
seen  and  wondered  at.  From  these  things  again  it  is 
evident,  that  distances,  consequently  spaces,  are  alto- 
gether according  to  the  states  of  the  interiors  with  the 
angels ;  and  that  because  it  is  so,  the  notion  and  idea  of 
space  cannot  enter  into  their  thought,  although  there 
are  spaces  with  them  equally  as  in  the  world. 

196.  This  may  be  illustrated  by  the  thoughts  of 
man,  in  that  spaces  do  not  belong  to  them;  for  the 
things  which  man  views  intensely  in  thought,  are  set  be- 
fore him  as  present.  He  who  reflects  also  knows,  that 
neither  does  his  sight  take  account  of  spates,  except 
from  intermediate  objects  on  the  earth  which  he  sees  at 
the  same  time,  or  from  his  previous  knowledge  of  the 
extent  of  the  distance.  This  hajipens  because  there  is 
continuity,  and  in  what  is  continuous  there  does  not  ap- 
pear to  be  anything  distant,  except  from  those  things 
which  are  not  continuous.  This  is  more  especially  the 
case  with  the  angels,  because  their  sight  acts  as  one  with 
their  thought,  and  the  thought  acts  as  one  with  the  af- 
fection, and  because  things  appear  near  and  remote,  and 
are  also  varied,  according  to  the  states  of  their  interiors, 
as  was  said  above. 

197.  Hence  it  is  that  in  the  Word  by  places  and 
spaces,  and  by  all  things  which  derive  anything  from 
space,  are  signilied  such  things  as  relate  to  state  ;  as  by 
distances,  by  near,  by  far,  by  ways,  by  journey,  by  so- 
journiugs,  by  miles  and  furlongs,  by  plains,  tields,  gar- 


^.  '— MIHililllfTiliiaillllS 


108 


HEAVEN  AND  HELL. 


dens,  cities  and  streets,  by  motions,  by  measures  of 
various  kinds,  by  long,  broad,  high,  and  deep,  and  by 
innumerable  other  things;  for  most  things  which  are 
with  man  in  his  thought,  are  from  the  world,  and  derive 
sometliing  from  space  and  time.     I  will  only  state  what 
is  signitieil  in  the  Word  by  length,  by  breadth,  and  by 
height      In  the  world,  that  is  called  long  and  broad, 
whfch  is  long  and  broad  as  to  space,  likewise  high  ;  but 
in   heaven,  where   they   do   not  think   from  space,  by 
length  is  meant  a  state  of  good,  by  breadth  a  state  of 
truth,  and  by  height  their  discrimination  according  to 
degrees  (a.s  to  which  see  n.  38).     The  reason  that  such 
things  are  understood  by  those  three  dimensions  is  be- 
cause long,  in  heaven,  is  from  east  to  west,  and  those 
are  there  who  are  in  the  good  of  love;  and  broad,  in 
heaven,  is  from  south  to  north,  and  those  are  there  wlio 
are  in  truth  from  good  (see  above,  n.  U8) ;  and   high,  in 
heaven,  is  both,  according  to  degrees.     Hence  it  is  that 
in  the  Word,  by  length,  breadth,  and  height,  such  things 
are  signified:  as  in  Ezekiel  (from  chap.  xl.  to  xlviii.), 
where  by  measures,  as  to  long,  broad,  and  high,  is  de- 
scribed the  new  temple  and  new  earth,  with  the  courts, 
chambers,  gates,  doors,  windows,  and  suburbs,  by  which 
is  signified  the  New  Church,  and  the  goods  and  truths 
which  are  there ;  otherwise  to  what  purpose  would  be 
all  those  measures  1    In  like  manner  the  New  Jerusalem 
is  described  in  the  Apocalypse,  in  these  words :   The  cit</ 
Ueth  four -square,  and  the  length  thereof  is  as  great  as  the 
breadth ;  and  he  measured  the  citif  with  the  reed,  iweloe 
thousand  furlongs :  the  length,  the  breadth,  and  the  height 
thereof  are  equal  (xxi.  16).    Because  by  the  New  Jeru- 
salem there  is  signified  the  New  Church,  therefore  by 
those  measures  are  signified  the  things  which  are  of  the 
church  ;  by  length  the  good  of  its  love,  by  breadth  truth 
from  that  good,  by  height  good  and  truth  as  to  degrees, 
by  twelve  thousand  furlongs  all  good  and  truth  in  the 
complex:   wliat  else  could  it  be,  that  the  height  waa 


THE  FORM  OF  HEAVEN. 


109 


twelve  thousand  furlongs,  the  same  as  the  length  and 
the  breadth  I     That  in  the  Word  by  breadth  is  signified 
truth,  is  evident  in   David  :  Jehovah,  Ihou  hast  not  shut 
me  up  into  the  hand  of  the  enemy,  Thou  hast  made  my  feet 
to  stand  in  breadth  (Psalm  xxxi.  8).     Out  of  straitncsa 
have  I  invoked  Jah  ;  He  answereth  me  in  breadth  ( P:<alra 
cxviii.  .5).     Besides  other  passages,  as  in  Isaiah  (viii.  8)  j 
and  in  Habakkuk  (i.  6).     So  likewise  in  all  other  cases. 
193.     From  these  things  it  may  be  seen  that,   al- 
though in  heaven  there  are  spaces  as  in  the  world,  still 
nothing  there  is  estimated  according  to  spaces,  but  ac- 
cording to  states;  consequently  that  spaces  cannot  there 
be  measured  as  in  the  world,  but  only  be  seen  from  the 
state,  and  according  to  the  state  of  the  interiors  of  the 

angels 

199.  The  first  and  veriest  cause  of  this  is,  that  the 
Lord  is  present  to  every  one  according  to  love  and  faith, 
and  that  all  things  appear  near  and  afar  off  according 
to  His  presence,  for  thence  all  things  in  the  heavens  are 
determined :  by  that  also  the  angels  have  wisdom,  for 
by  it  they  have  extension  of  the  thoughts,  and  by  it 
there  is  a  communication  of  all  things  which  are  in  tho 
heavens ;  in  a  word,  by  that  they  have  the  faculty  of 
thinking  spiritually,  and  not  naturally  like  men. 


THE  FORM  OF  HEAVEN,  ACCORDING  TO  WHICH 
ARE  CONSOCIA'IIONB  AKD  COMMUmCATiOJSfl 
THERE. 

200.  What  the  form  of  heaven  is,  may  in  some 
measure  be  manifest  from  what  has  been  shown  ii  tlie 
preceding  articles;  as  that  heaven  is  like  to  itself  in  the 
greatest  and  least  things  (u.  72):  tliat  every  society, 
therefore,  is  a  heaven  in  less  form,  and  every  angel  in 
least  (n.  51-58) :  that  aa  the  whole  heaven  resembles  one 


man,  so  every  society  of  heaven  resembles  a  man  in  less 
form,  and  every  angel  in  least  (n.  59-77)  :  that  in  the 
midst  are  those  who  are  the  most  wise,  and  that  round 
about  even  to  the  borders  are  the  less  wise,  and  that  this 
is  the  case  also  in  every  society  (n.  43) :  and  that  from 
the  east  to  the  west  in  heaven  dwell  those  who  are  in  the 
good  of  love,  and  from  the  south  to  the  north  tlio.-<e  who 
are  in  truths  from  good ;  in  like  manner  in  every  society 
(n.  148,  149).  All  those  things  are  according  to  the  form 
of  heaven  :  wlieuce  it  may  be  concluded  from  them  what 
is  in  general  its  form. 

201.  It  is  important  to  know  what  the  form  of 
heaven  is,  since  not  only  are  all  cousociated  according  to 
that  form,  but  also  all  communication  is  according  to 
that;  and  because  all  communication  is  according  to  it, 
so  likewise  is  all  extension  of  thoughts  and  affections, 
consequently  all  the  intelligence  and  wisdom  of  the 
angels  :  thence  it  is  that,  as  far  as  any  one  is  in  the  form 
of  heaven,  thus  as  far  as  he  is  a  form  of  heaven,  so  far  he 
is  wise :  wliether  you  speak  of  being  in  tlie  form  of 
heaven,  or  in  the  order  of  heaven,  it  comes  to  the  same 
thing,  since  the  form  of  everything  is  from  order,  and 
according  to  it. 

202.  Here  something  shall  first  he  said  as  to  what 
it  is  to  be  in  the  form  of  heaven.     Man  was  created  to 
the  image  of  heaven,  and  to  th^i  image  of  the  world  ;  his 
internal  to  the  image  of  heaven,  and  his  external  to  the 
image  of  the  world  (see  above,  n.  57) :  whether  you  say 
to  the  image,  or  according  to  the  form,  it  is  the  same. 
But  because  man,  by  evils  of  his  will,  and  thence   by 
falsities  of  thought,  destroyed  in  himself  the  image  of 
heaven,  thus  its  form,  and  in  its  place  introduced  the 
imagp  and  form  of  hell,  his  internal  from  his  first  na- 
tivity is  closed  ;  which  is  the  cause  that  man,  otherwise 
than  animals  of  every  kind,  is  born  into  mere  ignorance. 
But  that  the  image  or  form  of  heaven  may  be  restored 
to  him,  he  must  be  instructed  in  such  things  as  are  of 


THE  FORM  OF  HEAVE^T. 


Ill 


order ;  for,  as  was  said  above,  form  is  according  to  order. 
The  Word  contains  all  the  laws  of  divine  order,  for  the 
laws  of  divine  order  are  the  precepts  which  are   there; 
as  far,  therefore,  as  man  knows  them  and  lives  according 
to  them,  so  far  his  internal  is  opened,  and  there  the  order 
or  image  of  heaven  is  formed  anew.     Hence  it  is  evident 
what  it  is  to  be  in  the  form  of  heaven,  namely,  that  it  is 
to  live  according  to  those  things  which  are  in  the  Word. 
203.     As  far  as  any  one  is  in  the  form  of  heaven,  so 
far  he  is  in  heaven,  yea.  so  far  he  is  a  heaven  in  least 
form   (n.  57)  ;  consequently  so  far  he  is  in  intelligence 
and  wisdom :  for,  as  was  said  above,  all  thought  wliich 
is  of  his  understanding,  and  all  affection  which  is  of  his 
will,  extend  themselves  every  way  into  lieaven  according 
to  its  form,  and  wonderfully  communicate  with  the  so- 
cieties  which   are   there,  and  tliese   in  turn  with   him. 
There  are  some  who  believe  that  thouglitsaud  affections 
do  not  actually  extend  themselves  around  them,  but  that 
they  are  witliin  them,  because  they  see  the  things  whicli 
thev  think  within  in  themselves,  and  not  as  distant ;  but 
they  are  much  deceived.    For  as  the  sight  of  the  eye  has 
extension  to  remote  objects,  and  is  affecied  according  to 
the  order  of  those  things  which  it  sees  in  that  extension, 
so  likewise  the  interior  sight,  which  is  that  of  tlie  under- 
standing, has  extension  in  the  spiritual  world,  although 
man  does  not  perceive  it,  for  the  reason  spoken  of  above 
(n.  196) :  the  only  difference  is,  that  the  sight  of  the  eye 
is  affected  naturally,  because  from  those  things  which 
are  in  the  natural  world,  but  the  sight  of  the  understand' 
ing  is  affected  spiritually,  because   from   those   things 
which  are  in  the  spiritual  world,  which  all  liave  relation 
to  good  and  trutli.     That  man  does  not  know  that  it  is 
so,  is  because   he  does  not   know  that    there   is  any 
light  which   enlightens  the    understanding;    when   yet 
man,  without  the   light  which  enlightens  the    under 
standing,  can  think  nothing  at  all  (of  which  light,  see 
uhjve,  u.  12G-132).    There  was  a  certain  spirit  who  like- 


112 


HEAVEN  AND  HELL. 


wise  believed  that  he  thought  from  himself,  thus  without 
any  extension  out  of  himself  and  communication  thereby 
with  societies  which  are  without  him.  That  he  mi^'ht 
know  that  he  was  in  a  false  persuasion,  conimunicatiou 
with  neighboring  societies  was  taken  away  from  him  ; 
whereby  he  was  not  only  deprived  of  thought,  but  also 
fell  down  as  if  dead,  yet  tossed  about  his  arms  as  a  new- 
born infant :  after  a  while  the  communication  was  re- 
stored to  him.  and,  by  degrees,  as  it  was  restored,  he 
returned  into  the  state  of  his  own  thought.  Other 
spirits,  who  saw  this,  afterwards  confessed  that  all 
thought  and  affectioL-  flows  in  according  to  communica- 
tion,'autl  because  all  thought  and  affection,  also  all  of 
life  ;  since  all  of  man's  life  consists  in  this,  that  he  can 
think  and  be  affected,  or  what  is  the  same,  that  he  can 
understand  and  will. 

204.     But  it  is  to  be  known,  tnat  intelligence  and 
wisdom"  with  every  one  are  varied  according  to  commu- 
nication.     Those  whose   intelligence  and   wisdom   are 
formed  from  genuine  truths  and  goods,  have  communi- 
cation with  societies  according  to  the  form  of  heaven ; 
but  with  those  whose  intelligence  and  wisdom  are  not 
formed  from  genuine  truths  and  goods,  and  yet  from 
such  things  as  agree  with  them,  the  communication  is 
broken,  and  not  properly   coherent,  for  it  is  not  with 
societies  in  a  series  in  which  is  tlie  form  of  heaven.    But 
those  who  are  not  in  intelligence  and  wisdom,  because 
they  are  in  falses  from  evil,  have  communication  with 
societies  in  hell :  the  extrusion  is  according  to  the  de- 
gree of  coutirmation.     It  is  farther  to  be  known,  that 
the  communieatiou  with  societies  is  not  a  communication 
witli  them  to  the  manifest  perception  of  those  who  are 
there,  but  a  communication  with  their  quality,  in  which 
they  are,  and  which  is  from  them. 

205.  All  are  consociated  In  heaven  according  to 
spiritual  affinities,  which  are  those  of  good  and  truth  in 
their  order,  thus  in  the  whole  heaven,  thus  in  every 


THE  FORM  OF  HEAVEN. 


113 


societv,  and  thus  in  every  house;  heuce  it  is  ihat  the 
angels  who  are  in  similar  good  and  trutli,  know  eacli 
other,  as  those  related  by  consanguinity  and  affiuity  in 
tiie  earth,  just  as  if  they  had  been  acquainted  from  in- 
fancy. In  like  manner  are  consociated  the  goods  and 
truths,  which  make  wisdom  and  intelligence,  with  every 
angel;  they  know  each  other  in  like  manner,  and  as 
thev  knoweach  other,  so  likewise  they  join  themselves 
tog'ether.  For  tnis  reason  those  with  whom  trntiis  aind 
goods  are  conjoined  according  to  the  form  of  heaven,  see 
things  following  each  other  in  series,  and  how  widely 
around  they  coliere  ;  but  it  is  otherwise  with  thojw  with 
whom  goods  and  truths  are  not  conjoined  according  to 
the  form  of  heaven. 

206.  Such  is  the  form  in  each  heaven,  according  to 
which  the  angels  have  communieatiou  and  extension  of 
thoughts  and  affections,  thus  accordinjr  to  which  is  their 
intelligence  and  wisdom;  but  the  communication  of  one 
heaven  with  another  is  different,  namely,  of  the  third  or 
inmost  with  the  second  or  middle,  and  of  these  with  the 
first  or  last.  The  communication,  however,  between  the 
heavens  should  not  be  called  communication,  but  influx  ; 
of  which  something  shall  now  be  said.  That  there  are 
three  heavens,  and  those  distinct  from  eacli  other,  may  lie 
seen  above  in  its  proper  article  (u.  2'J-40). 

207.  That  there  is  not  communication  of  one  heaven 
with  another,  Imt  influx,  may  be  evident  from  their  situa- 
tion in  regard  to  each  other.  The  third  or  inmost  heavea 
is  above,  the  second  or  middle  heaven  is  below,  and  tlie 
first  or  lowest  heaven  is  still  lower.  In  a  similar  arrange- 
ment are  all  the  societies  of  each  heaven,  as,  for  example, 
those  which  are  in  elevated  places  appearing  as  moun- 
tains (n.  18S);  on  the  summits  of  these  dwell  those  who 
are  of  the  inmost  heaven,  below  these  societies  which  are 
of  the  second  heaven,  below  these  again  societies  which 
are  of  the  lowest  heaven :  aud  so  everywhere,  whether 
it  be  in  elevated  places  or  in  those  not  elevated.     A 


114 


HEAVEN  AND  HELL. 


society  of  a  superior  heaven  has  not  communication  with 
a  society  of  an  inferior  lieaven  except  by  correspondences 
(see  above,  n  100);  and  coramuuicatiou  by  correspond' 
ences  is  what  is  called  influx. 

208.     One  heaven  is  conjoined  with  another,  or  a 
society  of  one  heaven  with  a  society  of  another,  by  the 
Lord  alone,  by  influx  immediately  and  mediately,  imme- 
diately from  Himself,  and  mediately  through  the  heav- 
ens superior  in  order  into  the  inferior.      Because  the 
conjunction  of  the  heavens  by  influx  is  from  the  Lord 
alone,  therefore  the  greatest  precaution  is  taken  that  no 
angel  of  a  superior  heaven  may  h>ok  down  into  a  society 
of  an  inferior  one,  and  speak  with  any  one  there  :  as 
soon  as  this  is  done,  the  angel  is  deprived  of  his  intelli- 
gence and  wisdom.    The  reason  shall  also  be  told.    Every 
angel  has  three  degrees  of  life,  as  there  are  three  degrees 
of  heaven  :  to  those  who  are  in  the  inmost  heaven,  the 
third  or  inmost  degree  is  open,  and  the  second  and  first 
are  closed ;  to  those  who  are  in  the  middle  heaven,  the 
second  degree  is  open,  and  the  first  and  third  are  closed  ; 
and  to  those  who  are  in  the  last  heaven,  the  first  degree 
is  open,  and  the  second  and  third  are  closed :  as  soon, 
therefore,  as  an  angel  of  the  third  heaven  looks  down 
into  a  society  of  the  second,  and  speaks  with  any  one 
there,  his  third  degree  is  closed ;  which  being  closed,  he 
is  deprived  of  his  wisdom,  for  his  wisdom  resides  in  the 
third  degree,  and  he  has  none  in  the  second  and  first. 
These  are  the  things  wliich  are  understood  by  the  words 
of  the  Lord  in  Matthew :  lie  that  is  on  the  house-top^  let 
him  not  go  down  to  take  what  is  in  his  house ;  and  he  who 
is  in  the  field,  let  him  not  return  back  to  take  his  garment 
(xxiv.  17,  18).     And  in  Luke  :  In  that  day,  he  who  shall 
be  on  the  house-top,  and  his  goods  in  the  house,  let  him  not 
go  down  to  take  them  away  :  and  he  who  is  in  the  field,  let 
him  not  return  back:  remember  IjoVs  wife  (xvii  31,  32). 

209.     Influx  is  not  given  from  the  inferior  heavens 
'•'to  the  superior,  because  this  id  contrary  to  order,  but 


THE  FORM  OF  HEAVEN. 


115 


from  the  superior  heavens  into  the  inferior.  The  wis- 
d(»m  also  of  the  angels  of  a  superior  heaven  exceeds  the 
wisdom  of  the  angels  of  an  inferior  heaven,  as  a  myriad 
to  one:  which  also  is  a  reason  that  the  angels  (.f  an 
inferior  heaven  cannot  speak  with  the  angels  of  a  supe- 
rior one,  yea,  when  they  look  thitlicr,  they  do  not  see 
them ;  their  heaven  appears  as  something  cloudy  above 
the  head.  But  the  angels  of  a  superior  heaven  can  see 
those  who  are  in  an  inferior  heaven,  though  it  is  not 
allowed  to  converse  with  them,  except  with  the  loss  of 
their  wisdom,  as  was  said  a])Ove. 

210.  The  thoughts  and  affections,  and  also  the  dis- 
course, of  the  angels  of  the  inmost  heaven,  are  never 
perceived  in  the  middle  heaven,  because  they  so  far 
transcend.  But  when  it  is  well-pleasing  to  the  Lord, 
there  appears  from  these  thoughts  something  like  flame 
in  the  inferior  heavens,  and  the  thouglits  which  are  in 
the  middle  heaven  appear  as  something  lucid  in  the 
li)west  lieaven,  and  sometimes  as  a  bright  cloud  of  varied 
hue :  from  that  cloud,  its  ascent,  descent,  and  form,  it  is 
also  known  in  som'^  dcgroc  w'lat  they  are  saying. 

211.  Fro'i  these  things  it  may  be  evident  what  is 
the  form  of  hciven,  namelv.  that  in  the  inmost  heaven 
it  is  the  most  perfect  of  nil  in  the  middle  heaven  also 
perfect,  but  in  an  inferior  degiue,  and  in  the  last  heaven 
a  degree  still  inferior  ;  and  tliat  the  form  of  one  heaven 
sul)s?sts  from  another  by  influx  from  the  Lord.  But 
what  communication  by  influx  is,  cannot  be  compre- 
hended, unless  it  be  known  what  degrees  of  altitude  are, 
and  how  thev  differ  from  the  degrees  of  longitude  and 
latitude.    What  these  different  degrees  are  may  be  seen 

above  (n.  38). 

212.  As  to  what  specifically  concerns  the  form  of 
heaven,* and  how  it  goes  and  flows,  this  is  incomprehen- 
sible even  to  the  angels.  Some  idea  may  be  conceived 
of  it  from  the  form  of  all  things  in  the  human  body,  ex- 
amined and  explored  by  a  sagacious  and  wise  observer; 


116 


HEAVEN-  AND  HELL. 


for  it  has  been  shown  above,  in  their  proper  chapters,  that 
the  whole  heaven  resembles  one  man  (see  n.  59  to  ^2); 
antl  that  all  thinj-s  which  are  iu  man  correspoml  to  the 
heavens  (n.  87  to  102).     How  iucompreusible  and  luex- 
plicable  that  form  is,  is  evident  only  in  general  from  the 
nervous  fibres,  by  which  all  and  each  of  the  parts  are 
woven  to-ether.     What  these  fibres  are,  and  h.^w  they 
CO  and  flo"w  in  the  brain,  is  by  no  means  visible  to  the  eye, 
for  innumerable  ones  are  there  so  folded  together,  that 
taken  together  they  appear  as  a  soft  continuous  mass, 
when  vet  all  and  each  of  the  things  wliich  are  of  the 
will  and   understanding,  flow  most  distinctly  into  acts 
according  to  them.      How  they  again  fold  themselves 
to-ether  in    the   body,  is    manifest  from  the   various 
plexases,  as  from  those  of  the  heart,  of  the  mesentery, 
and  others  ;  and  also  from  the  knots  which  are  called 
gan-lions,  into  which  some  fibres  from  every  province 
enter,  and  there  mingle  themselves  together  and  being 
otherwise  conjoined,  go  forth  to  their  functions,  and  this 
a-ain  and  again  ;  besides  similar  things  in  every  viscus, 
nTember,  organ,  and  muscle.      He   who  8urveys  those 
fibres  with  the  eye  of  wisdom,  and  the  many  wonderful 
things  there,  will  be   utterly  astonished;  and  yet  the 
thin<^  which  the  eye  sees  are  few,  and  those  which  it 
does\ot  see  are  still  more  wonderful,  because  in  interior 
nature.      That  this  form    corresponds  to  tiie   form  of 
heaven,  appears  manifest  fron.  the  operation  of  all  things 
of  the  understanding  and  the  will  iu  it  and  according  to 
if  for  whatever  a  man  wills,  passes  spontaneously  into 
act  according  to  that  form,  and  whatever  he  thinks,  per- 
vades the   fibres   from  their  l>eginning9  even   to  their 
terminations,  of  which  are  the  senses ;  and  because  it  is 
the  form  of  thought  and  will,  it  is  the  form  of  intelli- 
gence and  wisdom.     This  is  the  form  which  corresponds 
to  the  form  of   heaven  :  hence  it  may  be  known,  that 
Bach  is  the  form   according  to  which  every  affection 
and  thought  of  the  angels  extends  itself,  and  that  they 


GOVERNMENTS  IN  HEAVEN". 


117 


are  so  far  iu  intelligence  and  wisdom  as  they  are  m 
form :  that  this  form  of  heaven  is  from  the  Divine  Hu- 
man of  the  Lord,  may  be  seen  above  (n.  78-86).  ili^s® 
thin-s  are  stated  that  it  may  also  be  known,  that  the 
heavenly  form  is  such  that  it  cannot  ever  be  thoroughly 
expl  )red,  ev^n  as  to  its  general  things,  and  thus  that 
it  is  incomprehensible  even  to  the  angels,  as  was  said 
above. 


GOVERNMENTS  IN  HEAVEN. 

213      Because  heaven  is  distinguished  into  societies, 
and  the  greater  societies  consist  of  8..me  hundreds  of 
thousands  i,f  angels  (u.  50),  and  all  within  the  society 
are  indeed  in  !>imilar  good,  but  not  in   similar  wisdom 
(n  43  .  it  necessarilv  follows  that  tiierc  are  also  govern- 
ments ;  for  order  is  to  be  observed,  and  all  things  of 
order   are   to   be   guarded.      But  governments   in    the 
heavens  are  various,  of  one  sort  in  societies  which  con- 
Rtiture  the  Lord's  celestial  kingdom,  and  of  another  sort 
in  the  societies  which  consti  ute   the   Lords  spiritual 
kiiK-lom  ;  they  differ  also  according  to  the  ministries  of 
everv  society.      But  in  the  heavens  there  is  no  other 
government  than   the  government  of  mutual  love,  and 
the  government  of  mutual  love  is  lieavenly  government. 
214      Government  in  the  Lord's  celestial  kingdon.  is 
called  Justice,  because  all  who  are  there  are  in  the 
good  o#  love  to  the   Lord  from  the  Lord,  and  what  is 
from  that  good  is  called  just.     Government  there  is  of 
the  Lor.l  alone;  He  leads  them  and  teaches  them  m  the 
affairs  of  life.     The  truths,  which  are  called  truths  of 
iud-men:,  are  written  on  their  hearts,  every  one  knows, 
perceives,  and  sees  them  ;  matters  of  judgment,  therefore, 
never  come  into  dispute  tliere,  but  matters  of  justice, 
which  are  of  life.    The  less  wise  question  the  more  wise 


iiiifkMnMM 


118 


heave:n'  and  hell. 


on  these  points,  aud  the  latter  the  Lord,  and  receive 
answers.     Their  heaven,  or  their  inmost  joy,  is  to  live 

iustly  from  the  Lord. 

215  Government  in  the  Lord's  spiritual  kingdom 
is  called  Judgment  ;  because  they  are  in  spiritual  good 
which  is  the  good  of  charity  towards  the  neighbor,  and 
this  good  in  its  essence  is  truth ;  and  truth  is  of  judg- 
ment,  and  good  is  of  justice.  These  are  also  led  by  the 
Lord,  but  mediately  (n.  208);  and  therefore  they  have 
governors,  fewer  or  more,  according  to  the  need  of  the 
Lciety  in  which  they  are :  they  have  also  laws,  accord- 
ing to  which  they  live  among  themselves.  The  govern- 
ors  administer  all  things  according  to  the  laws ;  they 
understand  tliem  because  they  are  wise,  and  lu  doubtLul 
cases  because  they  are  enlightened  by  the  Lord.  ^    ^ 

216      Since  government  from  good,  such  as  is  in  tlie 
Lord's  celestial  kingdom,  is  called  justice,  and  government 
from  truth,  .uch  as  is  in  tlie  Lord's  kingdom,  is  called 
iud-ment,  therefore  in  the  Word  it  is  B^id  r^sUceand 
iudnment,  where  heaven  and  the  church  are  treated  of  ; 
and  by  justice  is  signitied  celestial  good,  and  by  judgment 
spiritual   good,  which   good,  as  w:is  said  above,  in  its 
essence  is  truth  ;  as  in  the  following  passages :  Of  peace 
there  shall  be  no  end,  upon  the  throne  of  David  and  u,>on 
his  kingdom,  to  order  it  and  to  establish  it  with  judgment 
and  justice  from  henceforth  forever  (Isaiah  ix.    7).     By 
David  is  there  understood  the  Lord,  and  by  his  kmgdom 
heaven,  as  i^  evident  from  the  passage  which  now  follows : 
/  will  raise  unto  David  a  just  Branch,  and  he  shall  reign  a 
Kimi,  and  shall  act  intelligently,  and  shall  do  judgment 
and  JUSTICE  in  the  earth  (Jer.  xxiii.  \)' J^l;ov^,^  »«  ^.f" 
alted  for  Ue  dwelleth  on  high;  He  hath  filled  Z,on  with 
JUDGMENT   and  JUSTICE  (Isaiah  xxxiu.  5).     By  Zion 
also  is  meant  heaven  and  the  church.    /  Jehovah,  doing 
JUDGMENT  and  JUSTICE  in  the  earth,  because  in  them  1 
am  well  pleased  (Jer.  ix.  24).     /  will  betroth  thee  unto  Me 
forever  yea  I  will  betroth  thee  unto  Me  in  justice  and 


G0VEllNME]SrT3  IN  HEAVEN. 


119 


JUDGMENT  (Hosea  ii  19).  0  Jehovah,  in  the  hearms  thy 
JUSTICE  is  as  the  mountains  of  God,  and  th>/  judgments 
as  the  great  deep  (Psalm  xxxvi.  5.  6).  They  ask  of  me 
the  JUDGMENTS  o/*  JUSTICE,  thn/  take  delight  in  approach- 
inq  to  God  (Inaiah  Iviii.  2):  and  elsewhere. 

217.     In  the  spiritual  kingdom  of  the  Lord,  there  are 
various' forms  of  government,  differing  in  different  socie- 
ties ;  the  variety  is  according  to  the  ministries  which  tl»e 
societies  perform.     Their  ministries  are  according  to  the 
ministries  of  all  things  in  men,  to  which  they  correspond; 
and  that  these  are  various  is  well  known ;  f(>r  the  iieart 
has  one  ministry,  the  lungs  another,  the  liver  another, 
the  pancreas  and  spleen  another,  and  every  organ  of 
sense  also  another.    As  there  are  various  administi-anons 
of  these  in  the  body,  so  likewise  there  are  various*  adminis- 
trations of  societies  i:i  the  Greatest  Man,  whicli  is  heaven : 
for  there  are  societies  which  correspond  to  them.     That 
there  is  a  correspondence  of  all  things  of  heaven  with  all 
things  of  man  may  bo  seen  in  its  proper  chapter  above  (u. 
87-11)2).     But  all  the  forms  of  government  agree  in  this, 
that  they  regard  the  public  good  as  thp  end,  and  in  that 
the  u'ood  of  every  one.     And  tliis  is  so,  because  all  in  the 
universal  l^eaveu  are  under  the  auspices  of  the  Lord,  who 
loves  all,  and  from  divine  love  ordains  that  there  should 
be  a  common  good,  from  which  each  one  may  receive  his 
own  good  :  every  one  also  receives  good  in  proportion  as 
he  loves  the  common  good  ;  for  as  far  as  any  one  loves 
the  community,  so  far  he  loves  nil  and  every  one  ;  and 
because  that  love  is  of  the  Lord,  therefore  he  is  so  far 
loved  by  the  Lord,  and  good  is  done  in  him. 

218.  From  these  things  it  may  be  evident  what  sort 
of  governors  there  are,  namely,  that  they  are  those  who 
are  in  love  and  in  wisdom  more  than  others,  thus  those 
who  from  love  will  good  to  all,  and  from  wisdom  know 
how  to  cause  it  to  be  done.  Those  who  are  such  do  not 
rule  and  command,  but  minister  and  serve ;  for  to  do 
good  to  others  from  t!ie  love  of  good  is  to  serve,  and  to 
provide  that  it  be  done  is  to  minister.     Neither  do  they 


I 


heave:^  and  nELL. 


120 

make  themselves  greater  than  others,  but  les^,  for  they 
have  the   pood  of  society  and  of  their  neijjhborin  the 
first  place,  hut  their  own  in  the  second  place :  what  is  m 
the  first  place  is  greater,  and  what  is  in  the  second  less. 
But  still  they  have  honor  and  plory  ;  they  dwell  in  the 
midst  of  the  society,  more  elevated  than  others,  and  also 
in  magnificent  palaces:  they  also  accept  this  glory  and 
that  honor,  vet  not  for  the  sake  of  themselves  but  for 
the  sake  of  obedience,  for  all  there  know  tliat  they  have 
that  honor  and  glory  from  the  Lord,  and  that  ou  this 
account  they  are  to  be  obeyed.     These  are  the  things 
which  are  understood  by  the  Lord's  words  to  llis  disci- 
ples •    Whosoever  would  become  great  amom;  you,  let  lum  be 
your  minister';  and  whosoever  would  be  Jirst  amon<j  you. 
it  him  be  your  servant;  as  the  Son  of  inun  came  not  to  he 
ministered  unto,  but  to  minister  (Matt.  xx.  2/.  28).     Ue 
that  is  greatest  among  you,  let  him  be  as  the  least   and  he 
that  is  chief,  as  he  that  doth  minister  (Lake  xxii  2G). 

219  A  similar  government  in  the  least  form  is  also 
in  every  house :  for  in  every  house  there  is  a  master  and 
there  are  servants  ;  the  master  loves  the  servants,  and 
the  servants  love  the  master;  so  that  from  love  they 
Rerve  each  other ;  the  master  teaches  how  they  ought  to 
live  aud  tells  what  is  to  be  done  ;  the  servants  obey  and 
perform  their  duties.  To  perform  use  is  the  delight  of 
the  life  of  all ;  hence  it  is  evident  that  the  kmgdom  of 
the  Lord  is  a  kiugdom  of  uses.  ,     ^   ^^     r 

220.     Tliere  are  also  governments  in  the  hells,  lor 
unless  there  were  governments,  they  would  not  be  kept 
iu  bonds :  but  the  governments  there  are  opposite  to  the 
governments  in  heaven  ;  they  are  all  of  self  love.    Lvery 
one  there  wishes  to  command  others  and  to  be  preemi- 
nent :  they  hate  those  who  do  not  favor  them,  and  make 
them  the  objects  of  their  vengeance  and  cruelty,  for  such 
is  the  quality  of  self-love.    The  more  malignant,  there- 
fore are  set  over  them  as  governors,  whom  they  obey 
from  fear.    But  of  this  below,  when  we  come  to  treat  of 
the  hells. 


DIVIXE  WORSHIP  l^  n^AVES. 


121 


DIVINE  WORSinP  IN  HEAVEN. 

221.    Divine  worship  in  the  heavens  is  not  unlike 
divine  worship  on  earth  as  to  externals,  but  as  to  in- 
ternals it  differs.    In  the  heavens,  as  on  earth,  there  are 
doctrines,  there  are  preachings,  and  there  are  temples. 
The  doctrines  agree  as  to  the  essenuals,  but  are  of  more 
interior  wisdom  in  the  superior  heavens  than  in  the  in- 
ferior heavens.     The  preachings  are  according  to  the 
doctrines;  and  as  they  have  houses  aud  palaces  (n.  163- 
lOO),  so  likewise  they  have  temphs,  iu  which  tliere  is 
preaching.     That  there  are  such  things  also  iu  the  heav- 
ens i."*  because  the  angels  are  continually  being  per- 
fected in  wisdom  and  love ;  for  they  have  understand- 
ing aud  will  equally  as  men,  and  the  understanding  is 
su"h  that  it  may  be  continually  perfected,  aud  in  like 
uvinner  the  will ;  the  understanding  by  the  truths  which 
are  of  intelligence,  aud  the  wiU  by  the  goods  which  are 

of  h)\e. 

222.  Divine  worship  itself,  in  the  heavens,  does  not, 
however,  consist  iu  frequenting  temples,  aud  in  hearing 
preaching,  but  in  a  life  of  love,  charity,  aud  faith,  ac- 
cording to  doctrines;  preacliiugs  in  temples  servo  only 
as  means  of  instruction  in  matters  of  life.  1  liave  spoken 
with  angels  ou  this  subject,  aud  I  said  that  iu  the  world 
it  is  believed  that  divine  worship  is  only  to  frequent 
temples,  hear  preaching,  attend  the  sacrament  of  the 
sui)per  three  or  four  times  every  year,  and  do  the  other 
things  of  worship  according  to  the  statutes  of  the  church, 
and  likewise  to  set  apart  particular  times  for  prayer,  and 
then  to  behave  devoutly.  The  angels  said  that  these  are 
external  things  which  ought  to  be  done,  but  that  they 
are  of  no  avail  unless  there  be  an  internal  from  which 
they  proceed,  aud  that  tlio  internal  is  a  life  according  ta 
the  precepts  which  doctrine  teaches. 


i 


122 


HEAVEN  AND  HELL. 


223       That  I  might  know  what  their  iiieetiuf;*  in 
the  teniplea  are,  it  has  beeu  given  me  several  times  to  go 
iu  and  hear  preaching.    The  preacher  stands  in  a  pulpit 
ou  the  east ;  before  his  face  sit  those  who  are  in  the 
light  of  wisdom  more  than  others,  on  the  right  and 
left  side  of  them,  those  who  are  in  less ;  they  sit  in  the 
form  of  a  circle,  so  that  all  are  iu  the  view  of  the 
preacher,  no  one  being  at  the  sides  on  either  hand,  so  as 
to  bo  out  of  his  view.    At  the  entrance,  which  is  at  the 
east  of  the  temple,  and  on  the  left  of  the  pulpit,  stand 
those  who  are  being  initiated.    No  one  is  allowed  to 
stand  behind  the  pulpit;    if    any  one   be    there,   the 
preacher  is  confused  :  the  case  is  the  same  if  any  one  in 
the  congregation  dissents,  wherefore  it  behooves  h.m  to 
turn  awav  his  face.     The  preachings  are  filled  with  such 
wisdom  that  those  in  the  world  cannot  be  compared  with 
them  ;  for  in  the  heavens  they  are  in  interior  light.     1  he 
temples  appear  as  of  stone  in  the  spiriiual  kingdom,  and 
as  of  wood  in  the  celestial  kingdom,  because  stone  cor- 
resi)onds  to  truth,  in  which  those   are  who  are  in  the 
spiritual   kingdom,  and  wood  corresponds   to  good    in 
which  those  are  who  are  in  the  celestial  kingdom  :  the 
sacred  edifices  in  this  kingdom  are  not  calletl  temples, 
but  houses  of  God.        In  the  celestial  kmg.lom  the 
sacred  edifices  are  without  magnificence,   but   in  the 
spiritual  kingdom  with  greater  and  less  magnificence. 

2^4  I  liave  also  spoken  with  a  certain  preacher 
conceruing  the  holiness  in  which  those  are  who  hear 
preaching  in  temples ;  and  he  said  that  every  one  is 
pious,  devout,  and  lioly,  according  to  his  interiors,  which 
are  of  love  and  faith,  since  in  these  is  holiness  itself,  l>e- 
aiuse  there  is  the  Divine  of  the  Lord  ;  and  that  he  knew 
no  external  holiness  without  them  :  and  when  he  thought 
of  external  holiness  without  them,  he  said  that  perhaj.s 
it  mar  be  something  which  counterfeits  holiness  m  out- 
-  ward  appearance,  or  something  acquired  by  art,  or  some- 
thing hypocritical ;  and  that  some  spurious  hre,  from  the 


DIVTNTE  WORSHIP  IN  HEAVEN. 


1-23 


love  of  self  and  the  world,  may  excite  and  aet  forth  such 
holiness. 

225.  All  the  preachers  are  from  the  Lord's  spir- 
itual kingdom,  and  none  from  the  celestial  kingdom  : 
that  they  are  from  the  spiritual  kingdom,  is  because 
there  they  are  iu  truths  from  good,  and  all  preaching  is 
from  truths  ;  that  there  is  none  from  the  celestial  king- 
dom, is  because  there  they  are  in  the  good  of  love,  and 
from  tliat  they  see  and  perceive  truths,  but  they  do  not 
speak  abtmt  them  Although  the  angels  who  are  in  tlie 
celestial  kingdom  perceive  and  see  truths,  still  there  are 
preachings  there,  since  by  preaching  they  are  enlight- 
ened in  the  truths  which  they  know,  and  are  perfected 
by  many  which  they  did  not  know  before  :  as  soon  as 
they  hear  tliem,  they  also  acknowledge  them,  and  thus 
perceive  them.  The  truths  which  they  perceive,  they 
also  love,  and  by  living  according  to  them,  they  make 
them  of  their  life  ;  to  live  according  to  truths,  they  say, 
is  to  love  tiie  Lord. 

226.  All  preachers  are  appointed  by  the  Lord,  and 
thence  arc  in  the  gift  of  preaching  ;  it  is  not  allowable 
for  any  except  them  to  teach  in  the  temples.  They  are 
called  preachers,  but  not  priests ;  the  re;ison  that  they 
are  not  called  priests,  is  because  the  priesthood  of 
heaven  is  tlie  celestial  kingdom  :  for  priesthood  signifies 
the  good  of  love  to  the  Lord,  in  which  those  are  who  are 
in  that  kingdom  ;  but  the  royalty  of  heaven  is  the  spiritual 
kingdom,  for  royalty  signifies  truth  from  good,  in  which 
are  those  who  are  in  tiiat  kingdom  (see  alnjve,  n.  24). 

227.  The  doctrines  according  to  which  the  preacli- 
ings  are  made,  all  regard  life  as  an  end,  and  none  regard 
faith  without  life.  The  doctrine  of  the  inmost  heaven 
is  more  full  of  wisdom  than  the  doctrine  of  the  middle 
heaven,  and  this  more  full  of  iutelligence  than  the  doc- 
trine of  the  lowest  heaven ;  for  tlie  tlix;trines  are  adapted 
to  the  perception  of  the  angels  iu  each  heaven.  The 
essential  of  all  the  doctrines  ia»  to  acknowledge  the  Di- 
vine liumau  of  the  Lord. 


124 


HEAVEN  AND  HELL. 


THE  POWER  OF  THE  ANGELS  OF  HEAVEN. 
228      That  the  angek  have  power,  those  cannot 
comprehend  who  know  oothiuf?  of  the  spiritual  world 
and  oE  its  influx  into  the  natural  world  :  they  think  that 
the  au-els  cannot  have  power,  because  rhey  are  s^piritual, 
and  so  pure  aud  unsubstantial  that  they  cannot  even  he 
seen  by  the  eves.     But  those  who  look  more  interiorly 
into  the  causes  of  things,  think  differently  :  they  know 
tiiat  all  the  power  which   man  has,  is  from  his  nnder- 
standin-  and  will,  for  without  these  he  cannot  move  a 
particle  of  his  body:   understaudinj- aud  will  bemfr  his 
spiritual  man.     This  actuates  the  body  and  its  members 
at  its  pleasure  ;  for  what  it  thinks,  that  the  mouth  and 
ton-ue  speak,  and  what  it  wills,  this  the  body  acts  ;  it 
aUo  ^,aves  stren-th  at  pleasure.     The  will  and  under- 
stan.liu-  of  man  are  ruled  by  the  Lord  throu-h  an-ela 
an.l  spirits,  and  therefore  all  thin-s  of  the  body  are  also  so 
ruled,  because  they  are  from  the  will  and  understanding; 
and  if  you  will  believe  it.  man  cannot  even  stir  a  step 
without  the  influx  of  heaven.     That  it  is  so,  has  been 
shown  to  me  by  much  experience  ;  it  has  been  given  to 
the  ancrels  to  move  my  steps,  my  actions,  my  tongue, 
and  speech,  as  they  pleased,  and  this  by  influx  into  my 
will  and  thought ;  aud  I  fouuil    by  experience   that  of 
myself  I  could  do  nothing.     They  said  afterwards  that 
every  man  is  so  ruled,  and  that  he  may  know  t  ns  from 
the  doctrine  of  the  church  and  from  the  Word,  for  he 
pravs  that  God  would  send  His  angels  to  lead  him,  direct 
his 'steps,  teach  him,  and  inspire  what  he  should  think 
and  what  he  should  speak ;  and  much  more,  although 
when  he  thinks  by  himself  without  doctrine,  he  says  and 
believes  otherwise.     These  things  are  said,  that  it  may 
be  known  what  power  the  angels  have  with  man. 

229      But  the  power  of  the  angels  in  the  spiritual 
world  is  so  great,  that  if  I  should  rekte  all  the  thin-s 


THE  POWER  OF  THE  AKQELS  OF  HEAVEN.    125 


concerning  it  which  have  been  seen  by  mo,  they  would 
exceed  belief:  if  anything  there  resists,  which  is  to  be 
removed  because  it  is  contrary  to  divine  order,  they  cast 
it  down  and  overturn  it  merely  by  an  effort  of  the  will 
and  a  look:  thus  I  have  seen  mountains,  which  we  e 
occupied  by  the  evil,  cast  down  aud  overthrown,  and 
sometimes  shaken  frum  one  end  to  the  other,  as  is  the 
cai»e  iu  earthcpiakes ;  also  rocks  opened  in  the  midst  even 
to  the  deej),  ai)d  the  evil  who  were  upon  them  swallowed 
up.     1  have  seen  also  some  hundreds  of  thousands  of  evil 
spirits  dispersed  and  cast  into  hell   by  them :  numl)er8 
are  of  no  avail  against  them,  nor  arts,  cunning,  and  cou- 
fed<'racies,  for  they  see  all,  and  disi)erse  them  in  a  mo- 
ment:  but   more  may   be   seen  on   this  subject  in  the 
relation  concerning   the  Destruction  uf  Babijfon.     Such 
power  they  have  iii  the  spiritual  worhl.    That  tlie  angels 
also  have  similar  power  iu  the  natural  world,  when  it  is 
granted,  is  evident  from  the  Word ;  as  that  they  gave 
nhole  armies  to  destruction,  that  they  brought  a  pesti- 
lence, of  which  seventy  thousand  men   died  ;  of  which 
angel  it  is  thus  read:  The  amjel  stretched  out  Us  hand 
O'/linst  Jerusalem  to  destrof/  it ;  hat  Jehovah  repented  him 
of  the  evil,  and  said  to  the  angel  that  destroyed  the  people, 
it  is  enough,  stay  now  thy  hand.     And  David  saw  the 
angel  that  smote  the  people  (2  Samuel  xxiv.  16,  17):  be- 
sides other  p:issages     The  angels,  because  they  have 
such  power,  are  therefore  called  powers ;  as  in  David  : 
Bless  Jehovah,  ye   angels  that  excel  in  strength  (rsalin 

ciii.  20)  ^  . 

230.  It  is  to  be  known,  however,  that  the  angels 
have  no  power  at  all  from  themselves,  but  that  all  the 
power  thev  have  is  from  the  Lord  ;  and  that  they  are  so 
far  powers  as  they  :ic knowledge  this.  Whoever  of  them 
believes  that  he  has  power  from  himself,  becomes  in- 
stantly so  weak,  that  he  cannot  even  resist  one  evil 
spirit;  which  is  the  cause  that  the  angels  attribute 
nothing  at  all  of  merit  to  themselves,  that  the/  are 


126 


HEAVEN  AND  HELL. 


averse  to  all  praise  and  glory  on  account  of  anything 
done,  and  that  they  ascribe  the  praise  and  glory  to  the 

231.    It  is  the  divine  truth  proceeding  from  the  Lord 
which  has  all  power  in  the  heavens,  for  the  Lord   m 
lieaven   ia  divine  truth,  united  to  divine  good  (see  n. 
126-140);  as  far  as  the  augels  are  receptions  of  it,  so 
far  they  are  powers.     Every  one  also  is  his  own  trnth 
and  his  own  good,  because  every  one  is  such  as  his  un- 
derstanding and  will  are;  and  the  understanding  is  of 
truth,  because  all  of  it  is  from  truths,  and  the  will  is  of 
good,  because  all  of  it  is  from  goods ;  for  whatever  any 
one  understands,  this  he  calls  truth,  and  whatever  he 
wills,  this  he  calls  good:  thence  it  is  that  every  one  is 
his  own  truth  and  iiis  own  good.    As  far,  therefore,  as  an 
angel  is  truth  from  the  Divine  and  good  from  the  Di- 
vine, so  far  he  is  a  power,  because  so  far  the  Lord  is 
with  him ;  and  because  no  one  is  in  good  and  truth  ex- 
actly similar  or  the  same  with  another,  since  in  heaven, 
as  in  the  world,  there  is  perpetual  variety  (n.  20),  there- 
fore one  angel  is  not  in  similar  power  as  another.    1  ho«e 
are  in  the  greatest  power  who  constitute  the  arms  of  the 
(ireatest  Man,  or  heaven ;  because  those  who  are  there 
are  in  truths  more  than  others,  and  into  their  truths 
there  flows  good  from  the  universal  heaven.    The  i)Ower 
also  of  the  whole  man  transfers  itself  into  the  arms,  and 
bv  them  the  whole  body  exercises  its  powers  ;  hence  it  is 
that  by  arms  and  by  hands  in  the  Word,  is  signihed 
power.    In  heaven  there  sometimes  appears  a  naked  arm 
extended,  which  is  of  so  great  power  that  it  could  break 
in  pieces  everything  in  its  way,  even  if  it  were  a  rm-k 
upon  earth.    Once  also  it  was  moved  towards  me,  and  1 
perceived  that  it  was  able  to  crush  my  bones  to  atoms. 

232  That  the  divine  truth  which  proceeds  from  the 
Lord  hlis  all  power,  and  that  the  angels  have  power  a^ 
far  as  they  are  receptions  of  divine  truth  from  tlie  Lord, 
may  be  seen  above  (n.  137).    But  the  augels  are  so  far 


THE  SPEECH  OF  ANGELS. 


127 


receptions  of  divine  truth,  as  they  are  receptions  of 
divine  good,  for  all  power  belongs  to  truths  from  gmwi, 
and  none  to  truths  without  good  ;  and  likewise  good  has 
all  power  by  truths,  and  none  without  truths :  power 
exists  from  the  conjunction  of  both.  It  is  similar  with 
faith  and  love  ;  for  whether  you  say  truth  or  faith  it  ia 
the  same  thing,  since  the  all  of  faith  is  truth  ;  also 
whether  you  say  good  or  love,  it  is  the  same  thing,  since 
the  all  of  love  is  good.  How  great  power  the  angels 
have  by  truths  from  good,  was  made  evident  also  from 
this,  that  an  evil  spirit,  when  only  looked  at  by  the 
.ingels,  falls  into  a  swo(m  and  does  not  appear  as  a  man, 
and  this  until  the  angel  turns  away  his  eyes.  The  cause 
that  such  an  effect  is  produced  by  the  look  of  the  angels 
is,  because  tlie  sight  of  the  angels  is  from  the  light  of 
heaven,  and  the  light  of  heaven  is  divine  truth  (see 
al)Ove,  n.  12G-132)  :  eyes  also  correspond  to  trntha  from 

gOOil. 

233.  Since  truths  from  good  have  all  power,  falsea 
from  evil  have  no  power  at  all.  All  in  hell  are  in  faliCs 
from  evil,  wherefore  they  have  no  power  against  truth 
and  good.  But  what  their  power  among  themselves  is, 
and  what  the  power  of  evil  spirits  is,  before  they  are  cast 
into  hell,  will  be  told  in  what  follows. 


THE  SPEECH  OF  ANGELS. 

234.  Angels  speak  one  with  another  just  as  men  in 
the  world,  and  also  on  various  subjects,  as  on  domestic 
affairs,  on  tlie  affairs  of  civil  society,  on  the  affairs  of 
moral  life,  and  on  the  affairs  of  spiritual  life  j  nor  ia 
there  any  other  difference,  than  that  they  converse  more 
intelligently  than  men,  because  more  interiorly  from 
thought.  It  has  l>een  granted  me  often  to  be  in  company 
with  them,  and  to  speak  with  them  as  a  friend  with  a 


frieud.  ami  sometnncs  as  '^ _^^^ ^^^  ,,m,  „.en..  I 

t:t:r£:i:-r;;;arri%au.,..u.,...en 

pnishtd  into  words ;  it  is  also  a.  ^^^^^  ^ 

Lai.hear-U,v.ouud;    ortheyhaeecjua.^^^^ 

tonjrue  aud  ear.  ;  and  they  to  ,^^^j.  ,,„t  ^  is 

«hi<l.  the  Bound  <)t  the.r  speecn  i  j„,„j  »,,  (,,„ 

a  „,irit«al  ''"""''l'!'"^; ^ '";i! ,  "a^sels  also  breathe  in 
,„,els,  who  are  «I»  "^  i^^^J'^.^by  means  o£  respira- 
thoit  atmosphere,  and  utter  worus    i 

'''«■,«  "'riUn'thf.'rv'ersal  heaven  have  one  lan-.-ua^e, 
236.     Allintnenni  fruni  whatever  s.h 

a„d  they  all  -1-^-";\^t  ."r   tistant.     l.an.na  e  is 
ciety  they  are,  wh.U  er  ^^  .^^  everyone;  for 

not  learned  '  '«^>"Ven  aff    tion  and   thought.     The 
"  ^":/rch  CO  r    ponds  to  their  affection,  and  the 

arriculatious  of  sound,  ^^^l)^^,  ^.^^^^^   ';;,,,,! .  which  are 

thoir  affection,  and  ^ ^^^^^  ^o.^t  \vhich   are 

words,  correspond  to  ^\l''^'\  correspond,  to 

fruu.  affection;  and   hec^vu.eUn,uae^^^^^^^^  ,^^^^^^^.^^^ 

them,  that  also  -^  .^l''^^^^^^  ^1  ;l;;„as  mav  know  that 
and  thought  speaku.-^   He  ^^^^^^is  «£  love,  and  that 

all  thought  is  fr^^"V'^         aJou^^^^^^^^^^^  ^^>« 

the  ideas  of  ^l-ught  are  various  fom 

connnon  affection  IS  distn^^^^^^^^  ^^^»^^^  ,,j^  ., 

at  all  is  given  7»^^^"",^f  ^''';°„°  el«  know  what  another 
from  it  ^y^^^T'':iX  Z'^^^^^^  Bound,  what  his 
"^r^r^^a'd  froTtt  articu^^^  of  sound,  or 

affection  is,  and  iroin  ^^^,^  ^ 

words,  what  his  muid  '^  ^f^^J^^^ii^^^^ffection  is.  for 
single  series  ^^T^^' ^^f^^^^^^^/  t  L  everv  one   has 
they  attend  l>--l-^^-;„^;^'tne  when  he  'is  in  joy 
various  affections,  »f  /^"^^^j^^^^^heu  in  clemeucy  and 
another  when  in  grief,  anotner  wn« 


TIIE  SPEECH  OP  AVOELS. 


129 


mercy,  anoiher   when   in   sincerity  and   truth    another 
when  m  l.,ve  and  charity,  another  when  in  zeal  ur  in 
an-or,  an,>ther  whei.  in  simulation  and  deceit  another 
when  ,n  quest  of  honor  and  glory,  and  soon;  Imt  the 
ruling  affection  or  love  is  in   them  all ;  wherefore  the 
wiser  angels,  because  they  perceive  this,  know  from  the 
speech  all  the  state  of  another     That  it  is  .o.  has  been 
g.ven  me  to  know  from  mu<;h  experience.     I  have  heard 
angels  discovering  the  life  of  another  merelv  from  hear- 
n.-    nni;  they  said  also   that  they  know  all   things  of 
another  shfe  from  some  ideas  of  his  thought,  because 
t  u-y   know   thence   his  ruling   love,   in   which   are   all 
tiiings  in  their  order;  and  that  man's   book  ol  life   is 
Lot  lung  else. 

237.     Angelic  language  has  nothing  in  common  with 
human  languages,  unless  with  some  words,  which  sound 
irom  a  certain  affection;  yet  not  with  the  words  them. 
scKos,  but  wuh  tlieir  sound,  on  which  subject  sometliine 
w  11  be  said  .1.  what  f olhm  s.  That  angelic  language  has  not 
«'  y  h.ng  in  common  with  human  languages,  is  evident 
f'o...  this,  that  it  is  impossible  for  the  angels  to  utter  one 
wor.   ot  human  hngnage;  this  has  been  tried,  but  thev 
ci.uld   not:    for  they  cannot  utter  anything  but   what 
IS  alro.,rether  in  agreement  with  their  affection ;  that 
wli.rh  ,.s  not  m  agreement  is  repugnant  to  their  verv  life 
f"r  1,  o  „   of  affection,  and   their  speech  is  from  it.     I 
have  l>een  told  that  the  first  language  of  men  on  our 
earth  was  in  agreement  with  the  angelic  language,  be- 
cause  they  ha.l  it  from   heaven;  and  that  the  Hebrew 
lauL-uage  agrees  with  it  in  some  things. 

238  Because  the  speech  of  angels  corresponds  to 
tlie.r  affection,  which  is  of  love,  and  the  love  of  heaven 
IS  love  to  the  Lord  and  love  towards  the  neighbor  (see 
ahove.n  l3to  19),  it  is  evident  how  elegant  and  de- 
.jhtful  their  speech  is,  for  it  affects  not  only  the  ears 
hut  also  the  interiors  of  the  mind  of  those  who  hear.' 
llierewasa  certain  hard-hearted  spirit,  with  whom  an 


HEAVEN  AND  HELL. 


130 

angel  spoke:  he  from  his  speech  was  at  length  so  at- 
fe-ftecl  that  he  shed  tears,  saying  that  he  could  not  re- 
sist, because  it  was  love  speaking,  and  that  he  never 

"TaO  "^The  speech  of  the  angels  is  also  full  of  wis- 
dom, because  it  proceeds  from  their  interior  though  , 
au.l  their  interior  thought  is  wisdom,  as  the.r  inter  or 
affection  is  love ,  love  and  wisdom  thus  conjom  them- 
selves  ill  their  speech  :  cousequeutly  it  is  so  full  of  «.s- 
^oin,  that  they  can  express  by  one  word  what  man  can- 
pot  Express  by  a  thousand  words,  and  also  the  Ideas  o 
their  thought  comprehend  such  tl.mgs  as  mail  cannot 
conceive,  ^tiU  less  utter.     Hence  it  is  'hat  the  thuigs 
which  have  been  heard  and  seen  in  heaven  are  saad    o 
be  ineffable,  and  such  as  ear  has  never  heard  nor  eye 
seen     Tliut  it  is  so,  it  has  al»o  l«eu  ,;iveii  ii.e  to  ki.ow 
Ty  experience.    I  have  sometimes  been  lot  into  the  s  ate 
iu  which  angels  are,  and  in  that  state  have  «Mei.  «.tl 
them,  and  then  I  understood  all;  but  when  1  was  le 
to^k  into  my  former  state,  and  thus  into  the  natura 
thought  proper  to  man,  and  wished  to  reco  lect  what  I 
had  heard.  I  could  not;  for  there   were  thousands  o 
thin-8  which  were  not  adapted  to  the  ideas  of  natural 
thoufht,  thus  not  expressible,  except  only  by  variega- 
tfons^f  heavenly  light,  and  thus  not  at  all  by  huiuan 
words.    The  ideas  of  the  thonght  of  angels,  from  which 
are  their  words,  are  likewise  inodihcatious  »«  «''•  Ji;" 
of  heaven,  and  tlie  affections,  from  which  is  the  sound 
of  the  worfs,  are  variations  of  the  heat  of  heaven  since 
the  li"ht  of  heaven  is  diviue  truth  or  wisdom,  and    he 
heat  of  heaven  is  divine  good  or  love  (see  above,  n     26 
to  UO,  and  the  angels  have  affection  from  the  divine 
love  and  thought  from  the  diviue  wisdom. 

240  Because  the  speech  of  the  angels  proceeds 
immediatelv  from  their  affection,  -  for,  as  was  said 
aLTe  n  236),  the  ideas  of  thought  are  various  forms, 
tnto  wwi  the  general  affection  is  distributed, -the 


THE  SPEECH  OF  ANGELS. 


131 


au;,rels  can  express  in  a  minute  w'aat  man  cannot  express 
in  half  an  hour  ;  and  they  can  also,  by  a  few  words,  pre- 
sent what  has  been  written  on  many  pages :  this  also  has 
been  proved  to  me  by  much  experience.  The  ideas  of 
the  ihou'^ht  of  angels,  and  the  words  of  their  speech, 
thu.s  make  one,  like  the  efficient  cause  and  the  effect; 
for  in  the  words  is  presented  in  effect  what  is  in  the 
ideas  of  thought  in  the  cause;  hence  it  is,  that  every 
word  comprehends  in  it  so  many  things.  Each  thing 
of  the  thought,  and  thence  each  thing  of  the  speech  of 
angels,  appears  also,  when  presented  to  view,  like  a  thin 
wave,  or  circumfluent  atmosphere,  in  which  are  iuuu- 
meraide  things  iu  their  order,  which  are  from  their  wis- 
dom, and  which  enter  another's  tliought,  an<l  affect  him. 
The  ideas  of  the  thought  of  every  one,  as  well  angel  as 
man.  are  presented  to  view  in  the  light  of  heaven,  when 
it  plea,<es  the  I.ord. 

241.     The  angels  who  are  of  the  Lord's  celestial 

kingdom  speak  in  like  manner  as  the  angels  who  are  of 

tiie  Lord's  spiritual  kingdom ;  but  the  celestial  angels 

speak  from  more  interior  thought  than  the  spirit^ual 

angels :  and  because  the  celestial  angels  are  in  the  good 

of  love  to  the  Lord,  they  speak  from  wisdom,  and  the 

spiritual  angels,  because  they  are  iu  the  good  of  diarity 

towards  the  neighbor,  which  in  iis  essence  is  truth  (n. 

21.5),  speak  from  intelligence  ;  for  wisdom  is  from  good, 

and  intelligence  from  truth.     Hence  the  8|)eech  of  the 

celestial  angels  is  like  a  gentle  stream,  soft,  and  as  it 

were  continuous ;  but  the  speech  of  the  spiritual  angels 

is  a  little  vibratory  and  discrete.     The  speech  of  the 

celestial  angels  sounds  also  much  from  the  vowels  u  and 

0,  but  the  speech  of  the  spiritual  angels  from  the  vowels 

e  and  i;  for  the  vowels  are  for  sound,  and  iu  sound  there 

is  affection:  for,  as  was  said  ahove   (n.  236),  the  sound 

of  the  speech  of  the  angels  corresponds  to  affection,  and 

the  articulations  of  sound,  which  are  words,  correspond 

to  the  ideas  of  thought  which  are  from  affection.    Since 


102 


HEAV^EN^   AND   HELL. 


the  vowels  do  not  belon;^  to  the  l:iiij;ua<;e.  but  to  the  ele- 
vation of  its  words  by  sound  to  various  affections,  accord- 
iuiTtothe  stiUe  .»f  every  one.  in  ihe  Hebrew  laniruaj^e 
the  vowels  are  not  expressed,  and  tbey  are  also  variously 
pronounced.     From  the  sound  of  the  vowels  the  angels 
know  the  quality  of  a   man   as  to  affection  and  love. 
The  s])eech  of  the  celestial  an-els  is  also  without  hard 
consonants,  and  seldom  glides  from  consonant  to  conso- 
nant except  by  tlie  interposition  of  a  word  which  begins 
with  a  vowel :  hence  it  is,  t!iat  in  the  Word  the  particle 
and  is  so  often  interposed,  as  may  be   manifest  to  those 
who  read  the  Word  in  the   Hebrew  language,  in  which 
that  particle  is  scft,  and  both  begins  and  ends  with  the 
sound   of   a  vowel.     From  the  expressions  also  in   the 
Word,   in  tliat  language,  it  may  in  some  measure   be 
known  whetlier  they  belong  to  the  celestial  class  or  to 
the  spiritual  clis.s,'thus  whether  tney  involve  good  or 
truth  ;  those  which  involve  good  partake  much  of  n  and 
0,  and   also   something  of  a,  but   those   wliich  involve 
truth  ],artake  of  e  and  /.^     B.^-ause  affection.s  manifest 
themselves  chiefly   by  sounds,  therefore  also  in   liuraau 
di.<course,  when  great  subjects  are  treated  of,  as  heaven 
[codnni]  and  God    [Deus\,   those   words  are  preferred 
which  contain  the  vowels  u  and  o.     Musical  pounds  also 
have  an  elevation  to  the  same  vowels,  when  such  things 
are  expressed  ;  it  is  otherwise  when  subjects  not  great 
are  treated  of:  hence  it  is,  that  the  art  of  music  is  able 
to  express  various  kinds  of  affections. 

242.  lu  angelic  speecli  there  is  a  certain  harmouy 
which  aiunot  be  described.  This  harmony  is  from  this, 
that  the  thoughts  and  affections,  from  which  is  speech, 
pour  themselves  forth  and  around  according  to  the  form  of 
heaven,  and  it  is  the  form  of  heaven  according  to  which 
all  are  consociated,  and  according  to  which  is  all  com- 
munication.    That  the  angels  are  consociated  according 

»  ras  in  rulfi,  a  as  \n/uth^r,  e  as  in/e<e,  i  aa  in  machine  ;  the 
European  pronunciation.     Tr. 


THE  SPEECH  OF  ANGELS. 


133 


to  the  form  of  heaven,  and  that  their  thoughts  and  affec- 
tions flow  according  to  it,  may  be  seen  above  (n.  200- 
212). 

243.  Speech  similar  to  that  which  is  in  the  spiritual 
world  is  implanted  in  every  man,  but  in  his  interior  in- 
tellectual part ;  but  because  this  with  man  does  not  fall 
into  words  analogous  to  affection,  as  with  the  angels, 
man  does  not  know  that  lie  is  in  it ;  yet  it  is  from  this 
fact  that  man,  when  he  comes  into  the  other  life,  is  in  the 
same  speech  with  the  s]»irits  and  angels  there,  and  thus 
knows  how  to  speak  without  instruction.  But  more  oa 
tliis  sui)ject  below. 

244.  All  in  heaven  have  one  speech,  as  was  said 
above;  but  it  is  varied  in  this,  tliat  tlie  speecli  of  the 
wise  is  interior,  and  more  fall  of  tlie  variations  of  affec- 
tions and  of  the  ideas  of  tlionghts  ;  t!ie  speech  of  the  le.ss 
wi.^e  is  exterior  and  not  with  sucli  fulness;  and  the 
speech  of  the  simple  is  still  more  exterior,  and  thence 
consists  of  words,  from  which  the  sense  is  to  be  drawn 
in  the  same  manner  a.s  it  is  wlien  men  speak  with  each 
other.  Tliere  is  also  a  kind  of  speech  by  the  face, 
closing  in  something  sonorous  modilied  byidea**:  there 
is  also  a  kind  of  speech  in  wliieli  re|)resentatives  ol 
heaven  are  joined  to  ideas,  and  also  proceed  from  ileaa 
to  sight :  there  is  also  speech  by  gestures  corrcsjionding 
to  the  affections,  and  re[)resentiijg  things  similar  t«»  what 
are  represented  by  words :  tliere  is  speech  liy  the  gen- 
erals of  affections  and  by  the  generals  of  thoughts  :  there 
is  also  a  kind  of  thundering  speech,  besides  other  kinds. 

245.  The  sj)eech  of  evil  and  infernal  spirits  is  in 
like  manner  spiritual,  because  from  affections,  Ijiit  from 
^•il  affections  and  the  lilthy  ideas  thence,  to  which  the 
angels  are  altogether  averse  :  the  modes  of  speaking  ia  hell 
are  thus  opposite  to  those  of  heaven  ;  wherefore  tlie  evil 
cannot  endure  angelic  speech,  and  the  angels  cannot  en- 
dure  infernal  speech  :  infernal  speech  is  to  the  angels  as 
bad  odor  strikng  the  nostrils.  The  speech  of  Iiypocrites, 


134 


HEAVEJ^  AND  HELL. 


wlio  are  those  who  can  assume  the  character  of  angels  of 
li«,'ht,  is,  as  to  the  words,  sitnilar  to  the  speech  of  angels, 
but  as  to  the  affections  and  ideas  of  thought  thence,  it  is 
altogether  opposite  :  consequently  their  speech,  when  it 
is  perceived  what  it  is  inwardly,  which  is  done  by  wise 
angels,  is  heard  as  the  gnashing  of  teeth,  and  strikes 
with  horror. 


THE  SPEECH  OF  ANGELS  WITH  MAN. 

246.    The  angels  who  speak  with  man  do  not  speak 
in  their  own  language,  but  in  the  man's  language,  and 
also  in  other  languages  with  which  the  man  is  ac(iuainted, 
but  not  in  languages  unknown  to  the  man.    That  it  is  so, 
is  because  angels  when  they  speak  with  a  man,  turn 
themselves  to  him,  and  conjoin  themselves  to  him,  and 
the  conjunction  of  an  angel  with  a  man,  causes  each  to 
be  in  a  similar  thought  ;  and  because  the   thought  of 
man  coheres  with  his  memory,  and  speech  flows  thence, 
each  is  in  the  same  language.     Besides,  an  angel  or  a 
spirit,  when  he  comes  to  a  man  and  by  turning  to  him  is 
conjoined  to  liim,  comes  into  all  his  memory,  insomuch 
that  he  scarcely  knows  otherwise  than  that  he  knows 
from  himself  what  the  man  knows,  thus  also  the  lan- 
guages.    1  have  spoken  with  the  angels  on  this  subject, 
aud^I  said  that  perliaps  they  supposed  that  they  spoke 
with  me  in  my  mother  tongue,  because  it  is  so  perceived, 
when  yet  it  was  not  they  who  spoke,  but  I ;  and  that 
this  m'av  be  evident  from  this,  that  angels  cannot  utter 
one  word  of    human  language   (n.  237);   and   l)esides, 
human  language  is  natural,  and  they  are  spiritual,  and 
those  who  are  spiritual  cannot  produce  anything  nat- 
urally.    To  this  they  said,  that  they  know  that  their 
conjunction  with  the  man  with  whom  they  speak,  is  with 
his  spiritual  thought,  but  because  that  flows  into  hia 


SPEECH  OF  ANGELS  WITH  MAN. 


135 


natural  thouglit,  and  this  coheres  with  his  memory,  the 
language  of  the  man  appe^irs  to  them  as  their  own,  like- 
wise all  his  science  ;  and  that  this  was  the  case,  because 
it  pleased  the  Lord  that  there  should  be  such  conjunc- 
tion, and  as  it  were  insertion  of  heaven  with  man  ;  but 
that  tlie  state  of  man  at  thi.s  day  is  different,  so  that 
there  is  not  any  longer  such  conjunction  with  the  angels, 
but  with  spirits  who  are  not  in  heaven.  I  have  also 
spoken  with  spirits  on  the  same  subject,  but  they  would 
uot  believe  that  it  is  the  man  who  speaks,  but  tliey  in 
the  man  ;  also  that  man  does  not  know  what  lie  knows, 
but  they  ;  and  thus  that  all  things  which  the  man  knows 
are  from  them.  I  wished  by  many  things  to  prove  that 
it  is  not  so,  but  in  vain.  Who  are  meant  by  spirits  and 
who  by  angels,  will  be  told  in  what  follows,  when  the 
world  of  spirits  is  treated  of. 

247.  Another  reason  that  angels  and  spirits  conjoin 
tliemselves  so  closely  with  man  as  not  to  know  but  that 
tlie  man's  things  are  tlieir  own,  is  because  there  is  such 
conjunction  between  the  spiritual  and  the  natural  world 
with  man.  that  they  are  as  it  were  one  :  but  I)ecau8e  man 
had  separated  liimseU"  from  heaven,  it  was  provided  by  the 
Jjord,  that  with  every  man  there  should  be  angels  and 
spirits,  and  that  man  «hould  be  ruled  through  them  by 
the  Lord :  for  that  reason  there  is  so  close  conjunction. 
It  would  have  been  otherwise,  if  man  had  uot  separated 
iiimself,  for  then  he  might  have  been  governed  by  a 
common  influx  from  heaven  by  the  Lord,  without  siurits 
and  angels  adjoined  to  him.  But  this  subject  will  be 
specitically  treated  ia  wliat  follows,  when  treating  of  the 
conjunction  of  heaven  witii  man. 
*  248.  The  speech  of  an  angel  or  a  spirit  with  man  is 
heard  as  sonorously  as  the  speech  of  a  man  with  a  man; 
yet  it  is  not  heard  by  others  who  stand  near,  but  by  him. 
tielf  alone :  the  reason  is,  because  the  speech  of  an  angel 
or  spirit  flows  first  into  the  njan's  thought,  and  by  an 
internal  way  into  his  organ  of  hearing,  and  thus  moves 


136 


HEAVEN  AND  HELL. 


that  from  within  ;  but  the  speech  of  man  with  man  flows 
first  into  the  air,  and  by  an  external  way  into  his  or;::in 
of  hearin}?.  and  moves  it  from  without.     Hence  it  is  evi- 
dent that  the  speech  of  an  au^cl  and  of  a  spirit  with  man 
is  heard  in  man,  and,  because  it  eiiually  moves  the  i»r;;ans 
of  hearin},^  that  it  is  also  equally  sonorous.     That  the 
speech  of  an  anpel  and  of  a  spirit  flows  down  even  iito 
the  ear  from  within,  was  evident  to  me  from  this,  that  it 
also  flows  into  tiie  tongue,  and  excites  in  it  a  slight  vibra- 
tion, but  not  with  any  motion, -as  when  the  sound  of 
speech  is  articulated  by  it  into  words  by  the  man  hiuist-lf. 
249.     To  speak  with  spirits  at  this  day  is  seldom 
given,  since  it  is  dangerous;  for  then  the  sjiirits  know 
that  they  are  with   man,  which  otherwise  tliey  do  not 
know;  and  evil  spirits  are  such  that  tlioy  hold  man  ia 
deadly  hatred,  and  desire  nothing  more  tlian  to  destn)y 
him  both  as  to  soul  and  body,  wiiich  also  is  done  with 
those  who  have  indulged  much  in  fantasies,  until  I'.iey 
have  removed  from  themselves  the  cieligiits  suitable  to 
the  natural  man.     Some,  also,  who  lead  a  solitary  li'a-, 
sometimes  hear  spirits  speaking  with  them,  an«l  without 
danger:  but  the  spirits  with  them   are  for  intervals  re- 
moved by  the  Lord,  lest  they  should  know  that  they  are 
with  man  :  for  most  spirits  do  not  know  tiiat  there  is  any 
other  world  than  that  in  whicli  they  are  ;  thus  also  they 
do  not  know  that  there  are  men  elsewhere;  and  there- 
fore it  is  not  lawful  for  a  man  to  speak  in  turn  with 
them,  for  if  he  shouhl  they  would  know  it.     Those  who 
think  much  on  religious  subjects,  and  are  so  intent  up»»n 
them  as  to  see  tliem  as  it  were  inwardly  in  tiiemselves, 
also  begin  to  hear  spirits  speaking  with  them:  for   the 
things  of  religion,  whatever  they  are,  when  man  innn 
himself  dwells  upon  them,  and  does  not  modify  them  by 
the  various  things  which  are  of  use  in  the  worhl,  go  in- 
teriorly, and  there  subsist,  and  occupy  the  whole  spirit 
of  the  man,  and  enter  the  spiritual  world,  and  move  the 
spirits  who  are  there  :   but  such  persons  are  visionaries 


SPEECH  OF  ANGELS  WITH  MAN. 


137 


and  enthusiasts,  and  whatever  spirit  they  hear,  they  be- 
lieve  to  be  the  Holy  Spirit,  when  yet  they  are  eutimsi;i.-s. 
tic  spirits.  Those  who  are  such  see  falses  as  truths,  and 
because  they  see  them,  they  i)ersuaile  themselves,  and 
likewise  persuade  those  with  whom  they  flow  in ;  and  be- 
cause those  spirits  began  also  to  persuade  to  evils  ami  to 
be  obeyed,  hy  degrees  they  were  removed.  Enthusiastic 
spirits  are  distinguislied  from  other  spirits  by  this,  that 
they  believe  themselves  to  bo  the  Holy  Spirit,  and  the 
things  which  they  say  to  be  divine:  those  spirits  lio  not 
hurt  man,  because  man  honors  them  with  divine  worship. 
I  have  also  spoken  with  them  several  times,  and  then  the 
wicked  things  were  discovered  which  they  infused  into 
their  worshippers:  they  dwell  together  to  the  left  in  a 
desert  place. 

250.     To  speak  witli  the  angels  of  ftaven  w  granted 
only  to  those  wlioare  ia  trutlis  from  good.especiailv  wao 
are   in  the  acknowledgment  of   the   Lord,  and  of   the 
Divine  in  His  Human,  because  this  is  the  truth  in  which 
the  heavens  are.     For,  as  was  shown  above,  the  Lor»l    s 
the  God  of   heaven  (n.2-6):  the   Divine  of  the   Lord 
makes   heaven    (u.   7-12):  the    Divine   of  the    Lord  in 
heaven  is  love  to  Him  and  charity  towards  the  neighbor 
from  Him  (n.  13-19):  the  universal   heaven  in  one  com- 
plex resembles  one  man,  in  like  manner  every  society  in 
heaven,  and  every  angel  is  in  a  perfect  hutnan  form, 'and 
this  from  the  Divine    Human  of  the  Lord  (n    5'J-SG). 
From  which  it  is  evident,  that  to  speak  with  the  angels 
of  heaven  is  not  granted  to  any  but  those  with  whom  me 
interiors  are  opened  by  divine  truths  even  to  the  Lord, 
for  into  those  truths  the  I^nl  flows  in  with  man,  and  when 
the  Lord,  heaven  also  flows  in.     That  diviue  truths  open 
the  interiors  of  man,  is  because  man  was  so  created  that 
as  to  the  internal  man  he  may  be  an  image  of  heaven, 
and  as  to  the  external  he  may  l>e  an  image  of  the  w»»rld 
(n  57);  and  the  internal  man  is  not  opened  except  by  the 
divine  truth  proceeding  from  the  Lord,  because  that  is 


138 


HEAVEN  AND  HELL. 


the  light  of   heaven  and  the  life   of   heaven  (u.   12G- 

251.     The  influx  of  the  Lord  Himself  with  man  is 
into  the  forehead,  aud  thence  into  the  whole  face,  since 
the  forehead  of  man  corresponds  to  love,  aud  the  face 
corre^^pouds  to  all  his  interiors.     The  influx  of  the  spir- 
itual an-els  with  man  is  into  his  head  everywhere,  from 
the  forehead  and  temples  to  every  part  within  which  is 
tlie   eerel)rum,  because   that  re-ion  of  the  head  corre- 
sponds to  intelligence:  but  the  influx  of   the  celestial 
an-els  is  into  that  part  of  the  head  within  which  is  the 
cer'ebelhiin,  and  which  is  called  the  occiput,  from  the  ears 
all  around,  even  to  the  ueck,  fi)r  that  re^'ion  corresponds 
to  wisdom.     All  the  speech  of  an-els  with  man  enters 
bv  those  ways  into  his  thou-hts:  hence  it  was  perceived 
what  angels  th^  were  who  spoke  with  me. 

252.     They 'who  sjKiak  with  the  angels  of  heaven, 
also  see* those  things  which  are  in  heaven,  because  tliey 
Hce  from  the  light  of  iieaven,  in  which  their  lutenore 
arc  •  the  angels  also  see  through  them  the  things  which 
are  on  the  earth ;  for  with  them  heaven  is  conjoined  to 
the  world,  and  the  world  is  conjoined  to  heaven      Vor, 
as  ivas  said  above  (n.  246),  when  the  angels  turn  them- 
selves to  man,  thevso  conjoin  themselves  to  liim,  tliat 
thev  know  not  otherwise  tlia.i  that  the  things  appertuin- 
iivr'to  man  are  theirs,  not  only  those  which  are  of  his 
speech  but  also  those  which  are  of  the  sight  and  hearing; 
man  also,  on  the  other  hand,  knows  not  otherwise  than 
that  the  things  which  flow  in  through  the  angels  are  his 
In  such  conjunction  with  the  angels  of  heaven  were  the 
most  ancient  people  on  this  earth,  whose  tiroes  the.efore 
were  called  the  golden  age  :  thes3,  because  they  ackuow  - 
ed<'edthe  Divine  under  a  human  form,  thus  the  Lord, 
spoke  with   the  angels  of  heaven  as  with   their  Iriends, 
and  tlie  angels  of  Iieaven  with  them  likewise  as  with 
their  friends,  and  in  tliem  heaven  and  the  world  made 
one.    But  man  after  those  times  successively  removed 


SPEECH  OF  ANGELS  WITH  MAN. 


139 


himself  from  heaven,  by  lovmg  himself  more  tliau  tlie 
Lord,  and  the  world  more  than  heaven ;  thence  he  lie- 
pan  to  feel  the  deliglits  of  the  love  of  self  and  the  world, 
separate  from  the  delights  of  Iieaven,  and  at  length  to 
such  a  degree,  that  he  knew  no  other  delight.  Then  the 
interiors  were  closed  which  had  been  open  into  heaven, 
and  the  exteriors  were  opened  to  the  world  ;  and  when 
this  is  the  case,  man  is  in  light  as  to  all  things  which  are 
of  the  world,  and  in  thick  darkness  as  to  all  things 
which  are  of  heaven. 

253.  After  those  times  seldom  did  any  one  speak 
with  the  angels  of  heaven,  but  some  spoke  with  spirits, 
wlio  are  not  in  heaven  For  the  interiors  and  exteriors  of 
man  are  such,  that  they  are  either  turned  to  the  Lord,  as  to 
their  common  centre  (n.  124),  or  to  self,  thus  back  from 
the  Lord :  those  which  are  turned  to  the  Lord,  are  also 
turned  to  heaven  ;  but  those  which  arc  turned  to  self,  are 
also  turned  to  the  world  :  and  those  which  are  turned 
hither,  can  with  diflfiiulty  be  elevated  :  yet  they  are  ele- 
vated bv  the  Lord  as  far  as  can  be  done,  l»v  the  conver- 
sion  of  the  love,  and  this  is  done  by  truths  from  the 
Word. 

254.  I  have  been  informed  how  tlie  Lord  spoke  with 
the  propliets  through  whom  the  Word  was  given.  He 
did  not  speak  with  them  as  with  the  ancients,  by  an 
influx  into  their  interiors,  but  by  spirits  who  were  sent 
to  them,  whom  the  Lord  filled  with  His  look,  and  tlius 
inspired  words.which  they  dictated  to  the  prophets ;  so  that 
it  was  not  influx  but  dictation.  And  because  the  words 
came  forth  immediately  from  the  Lonl,  they  were  eacli 
filled  with  the  Divine,  and  contain  within  an  internal 
sense,  which  is  such  that  the  angels  of  heaven  perceive 
tliem  in  a  heavenly  and  spiritual  sense,  when  men  |)er- 
ceive  them  in  a  natural  sense  :  thus  the  Lord  has  con- 
joined heaven  and  the  world  by  the  Word.  How  spirits 
are  filled  with  the  Divine  from  the  Lord  by  His  look, 
has  been  shown.     The  spirit  filled  with  the  Divine  from 


140 


HEAVEN"  AND  HELL. 


SPEECH  OF  AXGELS   WITFI  MAN. 


141 


the  Lord  knows  not  otherwise  than  that  he  is  the  Lord, 
and  that  the  Divine  is  what  speaks,  and  this  even  until 
he  has  done  speaking  ;  afterwards  he  perceives  and  ac- 
knowledf^es  that  he  is  a  sjiirit,  and  that  he  did  not  speak 
from  himself,  but  from  the  Lord.  Because  such  was  the 
state  of  the  spirits  who  spoke  with  the  prophets,  there- 
fore also  it  is  said  by  them,  that  Jehovah  spoke:  tlie 
spirits  also  called  tlieniselves  Jehovah,  as  may  he  mani- 
fest, not  only  from  tlie  prophetical,  but  also  from  the 
historical  parts  of  the  Wonl. 

255.  That  it  may  be  known  what  the  conjunction 
of  au^'cls  and  spirits  with  man  is,  it  is  permitted  to  re- 
late some  thinjjs  worthy  {)f  mention,  fron\  which  it  may 
be  illustrated  and  concluded.  VVlien  anj^els  and  spirits 
turn  themselves  to  man,  then  they  know  not  otherwise 
than  that  the  language  of  the  man  is  tiieirs,  anil  that 
they  have  no  other :  the  reason  is,  because  then  they  are 
in  the  man's  lansuii^'O,  and  not  in  their  own,  which  they 
do  not  even  remember  ;  but  as  soon  as  they  turn  them- 
selves from  the  man,  tlien  they  are  in  their  own  an^^elic 
and  spiritual  lan<;uage,  nor  do  they  know  anything  of 
the  lanrruage  of  tlie  man.  The  case  was  similar  witii 
me,  when  I  was  in  company  with  the  angels,  and  in  a 
similar  state  with  chem :  then  I  also  spoke  with  them  in 
their  language,  nor  did  I  know  anything  of  my  own, 
which  I  did  not  remember;  bat  as  soon  as  I  was  not  in 
company  with  them,  I  was  in  my  own  language.  It  is 
also  worthy  of  mention,  that  when  angels  and  spirits 
turn  themselves  to  a  man,  they  can  speak  with  him  at 
any  distance;  they  have  also  spoken  with  me,  when  tliey 
were  afar  off,  as  loudlv  as  when  thev  were  near :  but 
when  they  turn  themselves  from  a  man,  and  speak  one 
with  another,  nothing  at  all  of  what  they  speak  is  heard 
by  man,  even  if  it  be  close  to  his  ear:  from  this  it  was 
made  evident  that  all  conjunction  in  the  spiritual  world 
is  according  to  the  turning.  It  is  also  worthy  to  be  men- 
tioned, that  several  can  speak  together  with  a  man,  and 


the   man  with   them  :  for   they  send  some   spirit   from 
themselves  to  the  man  with  whom  they  wish  to  speak, 
and  the  ^j.irit  sent  turns  himself  to  him,  and  the  rest  of 
them  turn  to  their  spirit,  and  thus  tliev  concentrate  their 
thoughts,  which  the  spirit  ntters.    The  spirit  then  knows 
not  otherwise  than  tliat  bespeaks  from  himself,  and  they 
know  not  otherwise  tlum   tliat   they  speak   from  them 
selves:  thus  the  conjunction  of  several  with  one  is  made 
by  the  turning  together.     But  concerning  these  emissary 
spirits,  who  are  al.so  called  subjects,  an. I  concerning  corn 
mnnk-aiion  with  them,  more  will  be  sai.l  in  what  follows. 
258.     It  is  not  lawful  lor  any  angel  or  spirit  to  si)eak 
wiih  a  man  from  his  own  memory,  but  from  that  of  the 
man  ;  for  angels  and  sj)irits  have   memory  as  well   as 
men      If  a  spirit  sln/uld  siicak  with  a  man  fr.)m  his  own 
memory,  then  the  man  would  not  know  otherwise  than 
that  the  thiiigs  whirh  he  then  thinks  were  his  own,  when 
yet  they  are  of  the  spirit;  it  i^  like  the  recollection  of  a 
thing,  which  yet  the  man  npver  heard  or  saw.     That  it 
is  so,  has   been   given   me   to    know  from   experience. 
Hence  there  was  wiUi  some  of  the  ancients  the  opinion,* 
that  after  some  thousands  of  years  they  should  return 
into  their  former  life,  and  into  all  its  acts,  and  also  that 
they  had   returned  :  they  oncluded   it   from  this,  that 
sometimes   there   had   occurred   to   them,  as  it  were,  a 
recollection  of  things  which  yet  they  never  saw  or  heard; 
which  came  to  p;ws.  bccunse  sj)irits   flowed   from  their 
own  memory  into  their  ideas  of  thought. 

25  7.  There  are  also  spirits,  who  are  called  natural 
and  corporeal  spirits;  the.se,  when  they  come  to  a  man, 
do  not  conjoin  themselves  with  his  thought  like  other 
spirits,  but  enter  into  his  body,  and  occupy  all  his  senses, 
and  speak  through  his  month,  and  act  by  his  members,' 
then  not  knowing  but  that  all  things  of  the  man  are 
theirs.  These  are  the  spirits  who  obsess  man  :  but  they 
have  been  cast  by  the  Lord  into  hell,  and  thus  altogether 
removed,  whence  such  obsessioiw  are  not  permitted  at 
thiii  day. 


142 


HEAVEN  AND  HELL. 


WRITINGS  IN   HEAVEN. 


A.  ..* 


258.    Because  the  angels  have  speech,  and  their  speech 
is  a  speech  of  words,  they  have  also  Writings,  and  by 
writings  they  express  the  sentiments  of  their  mind  as 
well  as  by  speech.     Several  times  papers  have  been  sent 
to  me,  traced  with  writings,  altogether  like  manuscripts, 
and  some  also  like  papers  printed  in  the  world.     I  was 
able  also  to  read  them  in  like  manner,  but  it  was  not 
allowed  to  get  from  them  more  than  a  little  of  the  sense  : 
the  reason  was,  because  it  is  not  according  to  divine 
order  to  be  instructed  by  writings  from  heaven,  but  by 
the  Word,  singe  by  this  alone  there  is  communication 
and  conjunction  of  heaven  with  the  world,  thus  of  the 
Lord  with  man.    That  ])aper8  written  in  heaven  appeared 
al<o  to  the  prophets,  is  manifest  in   Ezekiel:    When  I 
looked,  behold  a  hand  put  forth  by  a  spirit  to  me,  and  m  it 
the  roll  of  a  book,  which  he  infolded  in  my  sight;  it  was 
written  on  the  front  and  on  the  back  (ii.  9,  10).     And  in 
John :    /  saw  at  the  right  hand  of  flim  who  sat  on  the 
throne,  a  book  written  within  and  on  the  back,  sealed  with 
seven  seals  (Apoc.  v.  1). 

259.    That  there  are  writings  in  heaven,  has  been 
provided  by  the  Lortl  for  the  sake  of  the  Word  ;  for  that 
in  its  essence  is  divine  iruth,  from  which  is  all  heavenly 
wisdom,  both  with  men  and  with  angels,  since  it  was 
dictated  by  tl>e  Lord,  and  what  is  dictated  by  the  Lord 
passes  through  all  the  heavens  in  order,  and  terminates 
with  man :  hence  it  is  accommodated  as  well  to  the  wis- 
dom in  which  angels  are,  as  to  the  intelligence  in  which 
men  are.      From  this  it  is  that  angels  also  have  the 
Word,  and  that  they  read  it  equally  as -men  on  earth: 
from  it  also  are  their  doctrinals,  and  from  it  they  preach 
(n.  221).     The  Word  is  the  same;    its  natural  sense 
however,  which  is  the  sense  of  the  letter  with  us,  is  not 


WRITINGS  IN  HEAVEN. 


M3 


in  heaven,  but  the  spiritual  sense,  which  is  its  inrern.il 
fense:  what  this  sense  is,  may  l)e  seen  in  the  siuall 
treatise  concerning  the  White  Horse  spoken  of  in  the 
Apocalypse. 

260.     Once  also  a  little  paper  was  sent  to  me  from 
heaven,  upon  which  there  were  only  some  words  written 
in   Hebrew  letters,  and  it  was  said  that  every  letter  in- 
ynlved  arcana  of  wi8d<.m,  and  that  these  were  contained 
in  the  inflec  tions  and  curvatures  of  the  letters,  and  thence 
likewise  in  the  sounds.     From  this  it  was  evident  to  mo 
what  is  signified  by  thf-se  words  of  the  Lord :   Verily  f 
sail  unto  you,  until  heaven  and  earth  pass  away,  one  iota 
or  one  tittle  shall  not  pani  away  from  the  law  (  Matt.  v.  18). 
That  the  Word  is  diuae  as  to  every  tl".  t»  of  it.  Is  also 
known  in  the  church ;  but  where  the  d.  --ne  lies  hid  in 
cvory  tittle,  is  not  as  yet  known,  and  therefore  shall  l>e 
ti'ld.      The  writing   in  the   inmost   heaven   consists  of 
various  inflected  and  circumflected  forms,  and  the  in- 
flections and  circumflexions  are  according  to  the  form  of 
heaven  ;  by  them  the  angels  exjjress  the  arcana  of  their 
wisd(mi,  and  also  many  things  wliich  thev  cannot  utter  by 
words ;  and  what  is  wonderful,  the  angels  know  that 
writing  without  the  aid  of  a  teacher;  it  is  implanted  in 
them  like  tlie  speech  itself  (of  which  n.  2.36)  ;  where- 
fore this  writing  is  heavenly  writing.     That  it  is  im- 
planted, is  because  all  extension  of  the  thoughts  and 
affections,  and  tlience  all  communication  of  th'e  intelli- 
gence and  wisdom  of  the  angels,  goes  according  to  the 
form  of  heaven  (n.  201) ;  hence  it  is  that  their  writing 
flows  into  that  form.     I  have  been  told  that  the  most 
ancient  }>eople  on  this  earth,  before  letters  were  invented, 
also  had  such  writing;  and  that  it  was  translated  into 
the  letters  of  the  Hebrew  language,  which  letters  in 
ancient  times  were  all  inflected,  and  not  any  of  tliera,  as 
at  this  day,  terminated  as  lines  :  hence  it  is,  that  in  the 
Word  are  divine  things  and  the  arcana  of  heaven,  even 
in  its  iotas,  points,  and  tittles. 


141 


HEAVEN-  AXD  HELL. 


2G1.  Tliis  writiiijr,  which  is  made  by  types  of  a 
heuvei.ly  form,  is  in  use  in  the  inmost  heaven,  where 
they  excel  all  otheM  in  wisdom;  affections  are  expressed 
by  them,  from  whicli  fhor.f^hts  flow  and  follow  in  order, 
accordini;  to  the  subject:  treated  of ;  heuce  it  is.  that 
those  writin.ij:s  involve  arcana  which  cannot  l)e  exhausted 
bytlioui;ht:  these  writinjrs  it  has  also  Ixjen  granted  uie 
to  see.  Rut  in  the  inferior  lieavens  there  are  not  such 
writinijs;  the  writinp:s  in  these  heavens  are  similar  to 
writiiiijs  in  the  world,  in  similar  letters,  but  still  not 
intellij^ible  to  man,  because  they  are  in  aiij^^elic  lan- 
)2ruauo  ;  and  angelic  lanfruajxe  is  such  that  it  has  noth- 
inj;  in  common  witii  human  language  (n.  237);  for 
by  vowels  they  exyiress  affections,  by  consonants  the 
ideas  uf  thought  from  affections,  and  by  words  from 
them  the  sense  of  the  matter  /see  above,  n  236.  2-11). 
This  writing  also  involves  in  a  few  words  more  than  a 
man  can  describe  l>y  several  pages:  t^iese  writings  also 
have  been  seen  by  me.  They  have  the  Word  written  in 
this  way  in  the  inferior  heavens,  and  by  heavenly  forma 
in  the  inmost  heaven. 

282.  It  is  worthy  of  remark,  that  writings  in  the 
lieavens  flow  naturally  from  their  thoughts  themselves, 
and  this  so  easily,  that  it  is  m^  if  though*;  put  itself 
forth  ;  neither  does  the  hand  hesitate  in  the  choice  of  any 
word,  because  words  which  they  speak,  as  well  as  those 
which  they  write,  corres[)ond  to  the  ideas  of  their 
thought,  and  all  correspondence  is  natural  and  sponta- 
neous. There  are  also  given  in  the  lieavens  writings 
without  the  aid  of  the  hand,  from  mere  corresp.)ndeuce 
of  the  thoughts  ;  but  these  are  not  })ermauent. 

283.  I  have  also  seen  writings  from  heaven  of  mere 
numbers,  written  in  order  and  in  a  series,  just  as  in 
writings  of  letters  and  words  ;  and  I  have  l>een  instructed 
that  this  writing  is  from  the  inmost  heaven,  and  that 
their  heavenly  writing  (spoken  of  above,  n.  2C0,  261)  is 
presented  iu  numbers  with  the  angels  of  an  inferior 


WrSDOM  OF  THE   ANGELS. 


145 


heaven,  when  the  thought  from  it  flows  down  ;  and  that 
this  numerical  writing  in  like  manner  involves  arcana, 
some  of  whicli  cannot  be  comprehended  by  thought  nor 
exy)res8ed  by  words.  For  all  numl^ers  correspond,  and 
according  to  correspondence  are  significant.  tMjuallv  as 
>\ord8;  yet  with  this  difference,  that  numbers  involve 
generals,  and  words  i»articulars  ;  and  because  one  gea- 
eral  involves  innumerable  particulars,  hence  it  is  that 
numerical  writing  involves  more  arcana  than  literal 
From  these  things  it  was  evident  to  me,  that  the  iimnr 
bers  in  the  Word  signify  things  equally  as  the  words 
there  :  what  the  simple  numliers  signify,  as  2,  3,  4,  5,  6 
T,  8,  9,  10.  12,  and  what  the  compound,  as  20.  30,  50,  70, 
100,  144,  1,000,  10,000,  12,000,  and  others,  may  be  seen 
in  the  IIkave\ly  Akcana,  where  they  are  treated  of. 
In  that  writing  iu  lieaven  tlie  number  is  alwavs  pre- 
flxed,  on  which  those  which  follow  in  a  series  depend, aa 
on  their  sui)ject ;  for  that  number  is,  as  it  were,  the 
index  of  tiie  matter  which  is  treated  of,  and  from  which 
is  the  determination  of  the  following  numbers  to  the 
matter  in  particular. 

264.  Those  who  do  not  know  anything  concerning 
heaven,  and  who  d<»  not  wish  to  have  any  other  idea  con- 
cerning it  than  as  of  something  purely  atm<jspherical, 
in  which  the  angels  fly  about  as  intellectual  minds,  with- 
out the  sense  of  iiearing  and  seeing,  cannot  think  that 
they  have  speech  and  writing;  for  they  place  the  exist- 
ence of  everything  in  what  is  material,  when  yet  those 
things  which  are  iu  heaven  exist  as  really  as  those 
which  are  in  the  world ;  and  the  angels  who  are  there 
have  all  things  which  are  of  use  for  life,  and  which  are 
of  use  for  wisdom. 


WlSDOil  OP  THE  ANGELS  OF  HEAVEN. 
265.     What  the  wisdom  of  the  angels  of  heaven  is, 
can   scarceh    be   compreheaiued,  because   it   transcends 


iiiiinntirwiiiP-«»''**'""t-*i^"^i*i'*^"'^Sifai*'*i*'M'fc»«^ 


146 


hea\t:n  and  heil. 


human  wisdom  so  far  that  they  cannot  be  compared ; 
and  that  which  transcends  appears  as  if  it  were  not  any- 
thing. Some  things  also  by  which  it  will  be  descril>ed, 
are  unknown,  and  these,  before  they  become  known,  are 
in  the  understanding?  as  shadows,  and  thus  also  corneal 
the  thing  as  it  is  in  itself:  but  still  they  ar^  such  things 
as  can  be  known,  and  when  tliey  are  known  be  coni))re- 
liended,  provided  that  the  mind  be  delighted  with  tliern  ; 
for  delight  has  light  with  it,  because  it  is  from  love;  and 
to  tiiose  wiio  love  such  things  as  are  of  divine  and 
heavenly  wisdom,  light  shines  from  heaven,  and  there  is 
eidiglitennient. 

286.  What  the  wisdom  of  angels  is,  may  be  con- 
cluded from  this,  that  they  are  in  the  light  of  heaven, 
and  the  light  of  heaven  in  its  essence  is  divine  truth,  or 
divine  wisdom;  and  this  light  enlightens  at  the  fame 
time  their  internal  sight,  which  is  of  the  mind,  and  their 
external  sight,  which  is  of  the  eyes  :  that  the  liglit  of 
heaven  is  divine  trutli,  or  divine  wisdom,  may  be  seen 
al)ove  (n.  12t>-133).  The  angels  also  are  in  heavenly  lieat, 
which  in  its  essence  is  divine  good,  or  divine  love,  from 
which  they  have  the  affection  and  desire  of  growing 
wise:  that  the  heat  of  heaven  is  divine  good,  or  divine 
love,  may  be  seen  above  (n.  133-140).  That  the  angels 
are  in  wisdom,  so  tliat  they  may  be  called  wisdoms,  may 
be  concluded  from  this,  tliat  all  tlieir  thoughts  and  affec- 
tions rtow  according  to  a  heavenly  form,  which  form  le 
the  form  of  divine  wisdom  ;  and  that  their  interi(jrs, 
which  receive  wisdom,  are  composed  to  that  form.  'J'hat 
the  thuu<rhts  and  affections  of  the  anirels  flow  accordin*: 
to  the  form  of  heaven,  consef^uently  also  their  intelli- 
gence and  wisdom,  may  be  seen  above  (n.  201-2 1 2). 
That  the  angels  have  superemiiient  wisd(nTi,  may  also  be 
evident  from  this,  that  their  speech  is  the  speech  of  wis- 
dom, for  it  flovvs  immediately  and  spontaneously  from 
thought,  aud  this  from  affection,  so  that  their  speech  is 
thought  aud  affection  iu  au  external  form ;  hence  it  is 


WISDOM  OF  THE  AN'GEL8. 


147 


that  nothing  withdraws  tiiem  from  divine  influx,  nor 
does  anything  external,  which  with  man  is  brought  into 
his  speech  from  other  thoughts.  That  the  speech  of 
angels  is  the  speech  of  their  thought  and  affection,  may 
be  seen  above  (n.  234-2*5).  To  such  wisdom  of  the 
angels,  this  also  conspires,  that  all  things  which  tliey  see 
with  the  eyes  and  perceive  witli  the  .senses,  agree  with 
their  wisdom,  since  thoy  are  correspondences,  and  thence 
the  objects  are  forms  representative  of  such  things  as  are 
of  wisdom.  That  all  things  which  api)ear  iu  the  heavens 
are  correspondences  with  the  interiors  of  the  angels,  and 
that  they  are  representations  of  their  wisdom,  may  l»e 
seen  above  (n.  170-182).  Moreover,  the  thouijhts  of 
angels  are  not  bounded  and  contracted  by  idesLs  from 
space  and  time,  like  human  thoughts,  for  spaces  and  times 
are  proper  to  nature,  and  the  things  proper  to  nature 
draw  off  the  miud  from  spiritual  tilings,  anil  take  away 
extension  from  intellectual  siglit.  That  the  itieaa  of 
angels  are  without  time  and  space,  and  thus  unlimited, 
beyond  huma.i  ideas,  may  be  seen  above  (n.  162-169,  and 
191-190).  Again,  the  thoughts  of  angels  are  not  broUi^ht 
down  to  earthly  and  material  things,  nor  are  tliey  inter- 
rupted l)y  any  cares  respecting  tlie  necessities  of  life  ; 
tiius  they  are  not  by  those  things  withdrawn  from  thede- 
liirhts  of  wisdom,  like  the  thoughts  of  men  in  world  :  for 
all  things  come  to  them  gratis  from  the  Lord  ;  they  are 
clothed  gratis,  they  are  nourished  gratis,  they  liave  habi- 
tations gratis  (n.  181-190);  and  moreover  they  are  gifted 
with  delights  and  enjoyments  according  to  the  reception 
of  wi.sdom  from  the  Lord.  These  things  are  said,  that 
it  may  be  known  whence  the  angels  have  so  great  wis- 
dom. 

267.  That  the  angels  are  capable  of  receiving  so 
great  wisdom,  is  l)ecause  their  interiors  are  open,  and 
wisdom,  like  every  perfection,  increases  towards  the  in- 
teriors, thus  according  as  they  are  o|>ened.  There  are 
three  degrees  of  life,  which   correspond    to  the   three 


148 


HEAVEN  AND  HELL. 


heavens,  with  every  ani^el  (see  n.  29-40);  those  with 
whom  the  Hrst  degree  is  o])en,  are  in  the  tirst  or  lowest 
lieaven  ;  those  with  whom  the  second  dep^ree  is  open,  are 
in  the  second  or  middle  h'^aven  ;  l)Ut  those  with  whom 
the  third  dej^ree  is  open,  are  in  the  third  or  inmost 
heaven  ;  accordiu<^^  to  these  dej^rees  is  the  wisdom  of  the 
anijels  in  tlie  heavens.  Hence  the  wisdom  of  the  angels 
of  the  inmost  heaven  immensely  transcends  the  wisdom 
of  an;?els  of  the  middle  heaven,  and  the  wisdom  of  these 
immensely  transcends  the  wisdom  of  the  angels  of  the 
lowest  heaven  (see  above,  n.  209,  210  ;  and  what  degrees 
are,  u.  38).  That  tliere  are  such  distinctions  is  because 
those  things  which  are  in  a  superior  degree  are  particu- 
lars, and  those  things  which  are  in  an  inferior  degree  are 
generals,  and  generals  are  the  continents  of  particulars. 
Particulars  in  respect  to  generals,  are  as  thousands  or 
myriads  to  one,  and  so  is  the  wisdom  of  the  angels  of  a 
superior  heaven  to  the  wisdom  of  the  angels  of  an  in- 
ferior heaven.  But  still  the  wisdom  of  these  in  like 
manner  transcends  the  wisdom  of  man,  for  man  is  in  a 
body  and  the  things  of  its  senses,  and  the  things  of  man'd 
corporeal  sense  are  in  tiie  lowest  degree.  Hence  it  is 
evident  what  kind  of  wisdom  they  possess,  who  think 
from  things  of  the  senses,  that  is,  those  who  are  called 
sensual  n)en,  namelv,  that  thev  are  not  in  anv  wisdom, 
but  only  in  science  ;  but  it  is  otherwise  with  those  men 
whose  thoughts  are  elevated  above  things  of  the  senses, 
and  especially  whose  interiors  are  open  even  into  the  light 
of  heaven. 

263.  How  great  the  wisdom  of  the  angels  is,  may 
be  evident  from  this,  that  in  the  heavens  there  is  a  com- 
niunicatio)!  of  all  things  ;  the  intelligence  and  wisdom  of 
one  is  communicated  to  another,  heaven  being  a  com- 
munion of  all  goods.  The  reason  is,  because  heavenly 
love  is  such  that  it  wills  that  what  is  its  own  should  1)6 
another's  ;  therefore  no  one  in  heaven  perceives  his  own 
good  in  himself  as  good,  unless  it  be  also  in   another ; 


WISDOM  OF  THE  ANGELS. 


149 


from  this  also  is  the  happiness  of  heaven,  and  this  the 
ang<«ls  derive  from  the  Lord,  whose  divine  love  is  of  this 
i.ature.  That  there  is  such  communication  in  the  heav- 
ens, haa  been  also  given  me  to  know  by  experience: 
some  simple  ones  h.'\ve  sometimes  been  taken  up  into 
heaven,  and  when  there,  they  came  also  into  angelic  wis- 
dom, and  then  they  understood  such  things  as  they  could 
not  comprehend  before,  and  hpoke  such  things  as  they 
could  not  utter  in  the  former  state. 

269.  What  the  wisdom  of  the  angels  is,  cannot  be 
described  by  words,  but  only  illustrated  by  some  general 
thiiigs.  Angels  can  express  by  one  word  wlrat  a  man 
cannot  express  by  a  thousand  words;  and  moreover  in 
one  angelic  word  there  are  innmnerable  things  which 
cannot  be  expressed  by  the  words  of  human  language  ; 
for  in  each  of  the  things  which  angels  speak,  there  are 
arcana  of  wisdom  in  continuous  connection,  to  which  hu- 
man sciences  never  reach  The  angels  also  supply  what 
they  do  not  express  fully  by  the  words  of  their  sjieech, 
hv  sound,  in  which  there  is  an  affection  of  the  things  in 
their  order;  for,  as  was  said  above  (n.  236,  2+1).  by 
sounds  they  express  aftections,  and  by  words  the  iileas 
of  thought  from  affections  ;  hence  it  is,  that  the  things 
which  are  heard  in  heaven  are  said  to  be  ineffable.  The 
angels  in  like  maimner  can  u'^ter  in  a  few  words  every- 
thing that  is  written  in  a  volume  of  any  book,  ami  put 
in  every  word  such  things  a,->  elevate  to  interior  wisdom ; 
for  their  speech  is  such  that  it  is  consonant  with  the 
affections,  and  every  word  is  consonant  with  the  ideas  i 
the  words  are  also  varied,  by  an  infinity  of  methods,  ac- 
cording to  the  series  of  things  which  are  in  a  complex  iu 
the  thought.  The  interior  angels  also  can  know  the 
whole  life  of  one  speaking,  from  the  s<mnd  and  at  the 
same  time  some  words;  for  they  perceive  from  this 
sound,  variegated  by  ideas  in  words,  his  ruling  love,  ou 
which  everything  of  his  life  is  as  it  were  inscribed.  Fn>m 
these  things  it  is  evident  what  the  wudom  oi  the  angels 


150 


HEAVED  AND  HELL. 


18.  Their  wisdom,  in  respect  to  human  wisdom,  is  as  a 
myriad  to  one,  comparatively  as  the  moving  forces  of 
the  whole  body,  which  are  iniiumerahle,  are  to  the  action 
from  them,  which  before  hnmau  sense  appears  as  one ; 
or  as  a  thousand  tiiini^s  of  an  object  viewed  by  a  perfect 
microscope,  to  oue  oI)scure  thing  before  the  naked  eye. 
I  will  also  illustrate  the  subject  by  an  example.  An 
angel  from  his  wisdom  described  regeneration,  and  pro- 
duced arcana  concerning  it  in  their  order  even  to  hundreds, 
and  tilled  each  of  them  with  ideas  in  which  there  were 
interior  arcana,  and  this  from  beginning  to  end  ;  for  he 
explained  how  tlie  spiritual  man  is  conceived  anew,  is 
carried  as  it  were  in  the  womb,  is  born,  grows  up,  and 
is  successively  perfected,  lie  said  that  he  could  increase 
the  number  of  ar^^ana  even  to  some  thousands  ;  and  that 
those  which  were  tcdd,  were  only  concerning  the  regen- 
eration of  the  external  man,  and  that  there  were  in- 
numerable more  concerning  the  regeneration  of  the 
internal  From  these  and  other  similar  things  which 
have  been  heard  from  the  angels,  it  has  been  manifested 
to  me  how  great  is  their  wisdom,  and  how  great  the 
ignorance  of  man  respectively,  who  scarcely  knows  what 
regeneration  is,  and  does  not  know  any  step  of  the  pro- 
gression when  he  is  being  regenerated. 

270.  Something  shall  now  be  said  concerning  the 
wisdom  of  the  angels  of  tlie  third  or  inmost  heaveO| 
and  how  much  it  exceeds  the  wisdom  of  angels  of  the 
firsc  or  lowest  heaven.  The  wisdojn  of  tlie  augek  of  the 
third  or  inmost  heaven  is  incomprehensible,  even  to 
those  who  are  in  the  lowest  heaven ;  the  reason  is,  1)6- 
cause  the  interiors  of  angels  of  the  third  heaven  are 
open  to  the  third  degree  ;  but  the  interior^of  angels  of 
the  lirst  heaven  only  to  the  lirst  degree  ;  and  all  wisdom 
increases  towards  the  interiors,  and  is  perfected  accord- 
ing to  their  opening  (n.  20S  2G7).  Because  the  interiors 
of  angels  of  the  third  or  inmost  heaven  are  opened  to 
the  third  degree,  divine  truths  are  as  it  were  inscribed 


WISDOM   OF  THE   ANGELA. 


ir>i 


on  them  ;  for  the  interiors  of  tlie  third  degree  are  in  the 
form  of  heaven  more  than  the  interi(»rs  of  the^econd 
and  first  degree,  and  the  form  of  heaven  is  from  divine 
truth,  thus  according  to  divine  wisdom.  For  this  reason 
it  is  that  divine  truth  appears  as  it  were  inscribed  on  those 
angels,  or  as  if  implanted  and  innate  ;  they  therefore,  as 
soon  as  they  hear  genuine  divine  truths,  immediately 
acknowledge  and  perceive  them,  and  afterwards  as  it 
were  see  them  inwardly  in  themselves.  Because  the 
an^rels  of  that  heaven  are  such,  they  never  reason  about 
divine  truths,  still  less  do  they  dispute  about  any  truth, 
whether  it  be  so  or  not  so :  nor  do  they  know  what  it  is 
to  believe  or  to  have  faith,  for  they  sav,  what  is  faith  ?  for 
I  perceive  and  see  that  it  is  so.  Thev  illustrate  this  bv 
com))arisons,  namely,  that  it  would  be  as  when  any  one 
with  a  companion  should  see  a  house  and  various  things 
in  it  and  around  k,  and  should  say  to  his  c(>mpanion  that 
he  ought  to  believe  that  they  are,  and  that  they  are  such 
as  he  sees ;  or  as  if  one  should  see  a  garden  and  the  trees 
and  fruits  there,  and  should  say  to  his  comi»anion,  that 
he  ought  to  have  faith  that  it  is  a  garden,  and  that  they 
are  trees  and  fruits,  when  yet  he  sees  them  clearly  with 
his  eyes.  Hence  it  is,  that  those  angels  rever  name 
faith,  nor  have  any  idea  of  it ;  neither  do  they  reason 
ab<;ut  divine  truths,  still  less  do  they  dispute  concerning 
any  truth  whether  it  be  so  or  not  so.  But  the  angels  of 
the  first  or  lowest  heaven  have  not  divine  truths  ihus 
inscribed  on  tlu'ir  interiors,  because  to  them  only  the 
first  degree  of  life  is  open  ;  they  reason  therefore  about 
truths,  and  they  who  reason  scarcely  see  anything  be- 
yond the  object  of  the  matter  about  which  they  reason, 
or  go  beyond  the  subject,  excei)t  only  to  confirm  it  by 
certain  things  ;  ami  when  they  liave  confirmed  it,  they 
say  that  it  should  be  a  matter  of  faith,  and  that  it  is  to 
be  believed.  Upon  tliese  tilings  I  have  spoken  with 
ani;els,  who  said  that  the  distinction  l)etween  the  wisdom 
of  angels  of  the  third  heaven,  and  the  wisdom  of  angels 


152 


HEAVEN  AND  HELL. 


of  the  first  heaven,  is  like  that  between  what  is  Inci'l  and 
what  is  obscure.  They  also  compared  the  wisdom  of  the 
anjrels  of  the  third  heaven  to  a  majrnificent  palace  hill  of 
all  things  for  use,  around  which  are  jiaradises  on  all 
sides,  and  aronnd  those  T>aradises  niairnificent  lhin<;s  of 
other  kinds;  and  those  anj^els,  because  they  are  in  the 
truths  of  wisdom,  can  enter  into  the  ])alace  and  see  all 
thinprs,  and  also  walk  about  in  the  paradises  in  ev^ry 
direction,  and  be  delij^hted  with  every  thing  But  it  is 
otherwise  with  those  who  reason  abv.ut  truths,  and 
especially  with  those  who  dispute  al)out  them  ;  these, 
because  they  do  not  see  truths  from  the  light  of  truth, 
but  take  them  either  from  others,  or  from  the  sense  <i 
the  letter  of  the  AVord,  which  tliev  do  not  interiorly 
understand,  say  that  they  are  to  be  l)elieved,  or  that  faith 
is  to  be  had  in  them,  into  which  trnths  they  do  not  after- 
wards wish  that  interior  sight  should  enter.  Of  these 
the  anirels  said,  that  they  cannot  come  to  the  first  thresh- 
old of  the  palace  of  wisdom,  still  less  enter  into  it,  and 
walk  about  in  its  paradises,  since  they  stop  at  the  first 
step.  It  18  otherwise  witli  those  who  are  in  the  trutiis 
themselves;  these  nothing  hinders  from  being  borue  on, 
and  making  progress  without  limit,  for  the  trnths  seen 
lead  them  whithersoever  they  go,  and  into  wide  fields, 
since  every  truth  is  of  infinite  extension,  and  is  in  con- 
junction with  many  others.  They  said  further,  that  the 
wisdom  of  angels  of  the  inmost  heaven  consists  prin(  i- 
pally  in  this,  that  they  see  divine  and  heavenly  thii  gs  in 
each  single  object,  and  wonderfnl  things  in  a  series  of 
several  objects;  for  all  the  things  which  appear  before 
their  eyes,  correspond ;  as  when  they  see  palaces  and 
gardens,  their  view  does  not  stop  at  such  things  as 
are  before  their  eyes,  but  they  see  the  interior  things 
from  which  they  are,  thus  to  which  they  correspond  ; 
and  this  with  all  variety  according  to  the  appearance  of 
the  objects,  thns  behidding  innumerable  things  at  the 
same  time  iu  order  and  connection,  which  then  so  delight 


WISDOM  OF  THE  A.N-GELS. 


153 


their  minds  that  they  seem  to  be  carried  out  of  them- 
selves. That  all  things  which  appear  in  the  heavens 
correspond  to  the  divine  things  which  are  with  the 
angels  from  the  Lord,  may  be  seen  above  (n.  170-176). 
271.  That  the  angels  of  the  third  heaven  are  such, 
is  becauvse  they  are  in  love  to  the  Lord,  and  that  love 
opens  tiie  interiors  of  the  mind  to  the  third  degree,  and  is 
the  receptacle  of  all  things  of  wistlom.  It  is  further  to 
be  known,  that  the  angels  of  the  inmost  heaven  are  con. 
tinually  being  perfected  in  wisdom,  .and  this  also  iu  a 
different  manner  from  that  of  the  angels  of  tlie  lowest 
heaven.  Angels  of  the  inmost  heaven  do  not  lay  up 
divine  truths  iu  the  memory,  thus  they  do  not  make  any 
science  of  them,  but  as  soon  as  they  hear  them,  they  per- 
ceive them,  and  commit  them  to  life:  hence  it  is  that 
divine  truths  remain  with  them  as  if  inscribed  on  them  ; 
for  what  is  committed  to  life,  thus  abides  in  ihera.  But 
the  case  is  otherwise  with  the  angels  of  the  lowest 
heaven  :  they  first  lay  up  divine  truths  iu  :he  memory, 
and  reduce  them  to  a  science,  and  then  take  them  out 
and  perfect  their  understanding  by  them;  and  without 
interior  perception  whether  they  be  truths,  they  will 
them,  and  commit  them  to  life  ;  hence  they  are  respec- 
tively iu  obscurity.  It  is  worthy  of  remark,  that  angels 
of  the  third  heaven  are  perfected  in  wisdom  by  hearing, 
but  not  by  the  sight.  Those  things  which  they  hear 
from  preaching,  do  not  enter  into  their  memory,  but 
immediately  into  their  perception  and  will,  and  liecome 
of  their  life;  but  the  things  which  those  angels  see  with 
their  eyes,  enter  into  their  memory,  and  i  hey  reason  and 
talk  about  them  :  hence  it  is  evident  that  the  way  of 
hearing  is  to  them  the  way  of  wisdom.  This  likewise  is 
froui  correspondence,  for  the  ear,  corresponds  to  obedi- 
ence, and  obedience- is  of  the  life;  but  the  eye  corre- 
sponds to  inifcUi^reuce,  and  intelligence  is  of  dottriue. 
The  state  of  these  angels  is  also  de8<ril»ed  indifferent 
pans  of  the  Word ;  as  in  Jerfciniah  :  I  will  ind  luy  law 


m 


154 


HEAVEN^  AND  HELL. 


into  their  mind,  and  write  it  on  their  heart ;  they  shall 
teach  no  more  every  one  his  friend^  and  every  one  his 
brother,  saying.  Know  ye  Jehovah,  for  they  shall  all  know 
Me,  from  the  least  of  them  to  the  greatest  of  them  (xxxi. 
33,34).  And  in  Matthew:  Your  discourse  shall  be  yea^ 
yeu,  nay,  nay ;  whatsoever  is  more  tlian  these  cometh  from 
evil  (V.  37) :  that  what  is  beyond  these  is  from  evil,  is  be- 
caiise  it  is  not  from  tlie  Lord  ;  for  the  truths  which  are 
in  the  angels  of  the  third  heaven  are  from  the  Lord,  be- 
cause those  angels  are  in  love  to  llim.  Love  to  the  Lord 
in  that  heaven  is  to  will  and  do  divine  truth,  for  divine 
truth  is  the  Lord  in  heaven. 

272.  An  additional  reason,  which  also  in  heaven  is 
the  primary  one,  why  the  angels  can  receive  so  great 
wisdom,  is  because  they  are  without  self-love  ;  for  as  far 
as  any  one  is  without  that  love,  so  far  he  can  grow  wise 
in  divine  things:  it  is  that  love  which  closes  the  interi«>rs 
to  the  Lord  and  to  heaven,  and  opens  the  exteriors  and 
turns  them  to  self;  for  this  reason  all  those  with  whom 
that  love  rules,  are  in  thick  darkness  as  to  the  things 
which  are  of  heaven,  howsoever  they  are  in  light  as  to  the 
things  which  are  of  the  world.  But  the  angels,  on  tlie 
other  hand,  because  they  are  without  that  love,  are  in 
the  light  of  wisdom;  for  the  heavenly  loves  in  which 
they  are,  which  are  love  to  the  Lord  and  love  towanls 
the  neighbor,  open  the  interiors,  because  those  loves  are 
from  the  Lord,  and  the  Lord  Himself  is  in  them.  That 
those  loves  make  heaven  in  general,  and  form  heaven 
with  every  one  in  particular,  may  be  seen  above  (u.  1-3- 
19 J.  Because  heavenly  loves  open  the  interiors  to  the 
Lord,  all  angels  also  turn  their  laces  to  the  Lord  (u.  142) : 
for  in  the  spiritual  worhl  it  is  love  that  turns  the  in- 
teriors t)f  every  one  to  itself,  and  whithersoever  it  turns 
the  interiors,  it  also  turns  the  face,  for  the  face  tiiere 
acts  as  one  with  ihe  interiors,  ui  which  it  is  the  external 
forju.  Because  Idvc  turns  the  interiors  and  the  face  to 
itjielf,  it  also  conjoins  itself  with  them,  for  love  is  spirit- 


INXOCENCE  OF  TOE  ANGELS. 


155 


nal  conjunction  ;  tims  also  it  communicates  its  own  with 
them :  from  that  turning,  and  the  conjunction  and  com- 
munication therefrom,  the  angels  have  their  wisdom, 
'liiat  all  conjunction  in  the  spiritual  world  is  according 
to  the  turning,  may  be  seen  above  (n.  255). 

273.  The  angels  are  continually  being  perfected  in 
wi.-^dom :  but  still  they  cannot,  to  eternity,  be  so  far  per- 
fected tiiat  there  may  l>e  any  ratio  between  their  wisdom 
and  the  divine  wisdom  of  the  Lord;  for  the  divine  wis- 
dom of  the  Lord  is  infinite,  and  that  of  tlie  angels  finite, 
and  no  ratio  is  given  between  the  infinite  and  the  finite. 

^74.  Because  wisdom  perfects  the  angels,  and  makes 
their  life,  and  because  heaven  with  its  goods  flows  in  with 
everyone  according  to  his  wisdom,  tlierefore  all  there 
desire  it  and  seek  for  it,  scarcely  otherwise  than  as  a 
hungry  man  de.sires  food:  science,  intelligence,  and  wis- 
dom are  also  spiritual  nourishment,  as  food  is  natural 
nourishment;  they  also  correspond  to  each  other. 

275.  The  angels  in  one  heaven,  and  likewise  in  cue 
society  of  heaven,  are  nut  in  similar  wisdom,  but  in  dis- 
sinn'lar:  tiiose  who  are  in  the  midst  are  in  the  greatest 
wisdom,  and  those  wiio  are  round  about,  even  to  tlie 
boundaries,  are  in  le.ss:  the  decrease  of  wisdom  accord- 
ing to  distance  from  tiie  midst  is  like  the  decrease  of 
light  verging  to  shade  (see  u.  43  and  128).  The  light 
also  with  them  is  in  a  similar  degree,  since  the  light  of 
heaven  is  divine  wisdom,  and  every  one  is  in  light  ac- 
cording to  the  reception  of  that  wisdom.  Concerning 
tlie  light  of  heaven  and  the  various  receptioii  of  it,  see 
above  (n.  126-132). 


THE   STATE   OF   INXOCEXCE    OF  THE   ANGELS   IN 

HEAVEN. 

276.     What  innocence  is,  and  what  is  its  quality,  is 
known  by  few  in  the  \vorld,  and  not  at  all  by  those  who 


156 


HEAVEN"  AND  HELL. 


are  in  evil.  It  appears,  indeeil,  before  the  eyes,  and 
this  from  the  face,  the  speech,  and  the  gestures,  espe- 
cially of  infants ;  hut  yet  it  is  not  known  what  it  is,  and 
still  less,  that  it  is  tliat  in  which  heaven  stores  itself  up 
with  man.  That  it  may  he  known,  tlierefore,  I  will 
proceed  in  order  and  speak  first  of  the  innocence  of 
infancy,  next  of  the  innocence  of  wisdom,  and  lastly  of 
the  state  of  heaven  as  to  innocence. 

277.  The  innocence  of  infancy,  or  of  infants,  is  not 
genuine  innocence,  for  it  is  only  in  the  external  form, 
and  not  in  the  internal ;  yet  still  from  that  may  be 
learned  what  iimocence  is,  for  it  shines  forth  from  their 
faces,  and  from  some  of  tlieir  gestures,  and  from  their 
first  speech,  and  affects  us  ;  and  this  because  they  liavo 
no  internal  thought,  for  they  do  not  yet  know  what  is 
good  and  evil,  and  what  is  true  and  false,  from  which 
thought  is  derived.  Hence  they  have  no  prudence  from 
proprium,  no  purpose  and  delil)eration,  thus  no  aim  of 
evil;  they  have  no  proprium  acijuired  from  the  love  of 
self  and  of  the  world  ;  they  do  not  attribute  anything 
to  themselves,  thev  regard  all  that  thev  have  as  received 
from  their  parents;  content  with  the  few -and  little 
things  which  are  given  them,  they  are  filled  by  them 
with  gladness;  they  have  no  solicitude  about  food  and 
raiment,  and  none  about  the  future  ;  they  do  not  look 
to  the  world  anil  covet  many  things  thence  ;  they  love 
their  parents,  their  nurse,  and  their  infant  companions, 
with  whom  they  play  in  innocence;  they  suiYer  them- 
selves to  l>e  led,  they  hearken  and  obey.  And  !>ecause 
they  are  in  this  state,  they  receive  all  things  in  the  life : 
hence  they  have  becoming  manners,  without  knowing 
whence  they  are :  hence  too  tliey  have  speech  and  the 
rudiment  of  memory  and  thought,  for  the  receiving  aud 
im])lanting  of  which  their  state  of  innocence  serves  as  a 
medium.  But  this  innocence,  as  was  said  above,  is  ex- 
ternal, because  only  of  the  body,  not  of  the  mind  ;  for 
their  mind  is  not  yet  formed,  because  mind  is  under- 


IXNOCENCE  OF  THE  ANGELS. 


157 


standing  and  will,  and  thence  thought  and  affection.  It 
lias  been  tc^ld  me  from  heaven  that  infants  are  specially 
under  the  auspices  of  the  Lord,  and  that  their  influx  is 
from  the  inmost  heaven,  where  there  is  a  state  of  inno- 
cence ;  that  the  influx  passes  through  their  interiors, 
aud  that  in  passing  through  it  does  not  affect  them 
except  by  innocence  ;  and  that  lieuce  innocence  is  shown 
in  the  face,  and  in  some  gestures,  and  becomes  apparent ; 
and  that  it  is  this  innocence  by  wliich  parents  are  in- 
mostly  affected,  and  which  makes  the  love  which  is 
called  ston/e. 

278.  The  innocence  of  wisdom  is  genmne  innocence, 
because  it  is  internal,  for  it  is  of  the  mind  itself,  thus  of 
the  will  itself,  and  thence  of  the  understanding  ;  and 
when  in  these  there  is  innocence,  there  is  also  wisdom, 
for  wisdom  is  of  them  :  hence  it  is  said  in  heaven  that 
innocence  dwells  in  wisdom,  and  that  an  angel  has  as 
njuch  of  wisdom  as  lie  has  of  innocence.  That  it  is  so 
they  conlirm  by  this,  that  tliose  who  are  in  a  state  of  in- 
n^K-ence  .attribute  nothing  of  good  to  themselves,  but 
co!isider  themselves  only  as  receivers,  and  ascribe  all 
things  to  the  Lord  ;  tiiat  they  wish  to  be  led  by  Ilim, 
and  not  l)v  themselves  ;  that  thev  love  evervthinsr  which 
is  good,  and  are  delighted  with  everything  which  is 
true,  because  they  know  aud  perceive  that  to  love  g(>od, 
thus  to  will  and  do  it,  is  to  love  the  Lord,  and  to  love 
truth  is  to  love  their  neighbor  ;  that  they  live  contented 
with  their  own,  whether  it  be  little  or  much,  because 
they  know  that  they  receive  as  much  as  is  ])r(»fltal)le  for 
them  ;  little,  they  for  whom  little  is  profltable,  and 
much,  they  for  whom  nmch  is  profitable  ;  antl  that  they 
du  not  know  what  is  profltable  for  them,  but  tjie  I-,ord 
only,  to  whom  all  tlii/igs  which  He  provides  are  eternal. 
So  neither  are  they  solicitous  about  the  future  ;  they  call 
solicitude  about  the  future  care  for  the  morrow,  which 
they  say  is  grief  on  accouut  of  losing  or  not  receiving 
such  things  aa  are  not  uecessarj  for  the  xiatM  of  life. 


158 


HEAVEN  AND  HELL. 


With  companions  they  never  act  from  an  evil  end,  bnt 
from  wliat  ia  f?oocl,  just,  and  sincere  :  acting  from  an 
evil  end   they  call   cunning,  which   they  shun   as  the 
poison  of  a  serpent,  since  it  is  ultofretiier  contrary  to 
innocence.    Because  they  love  nothinji^  more  than  to  he 
led  of  the  Lord,  and  because  they  acknowledge  all  things 
as  received  from  Him,  they  are  removed  from  their  pro- 
prium  ;    and  as   far  as  they  are   removed   from   their 
propriura,  so  far  the  Lord  flows  in.     Hence  it  is,  that 
whatever  things  they  hear  from  Him,  whether  through 
the  medium  of  the  Word,  or  that  of  preacliiiig,  they  do 
not  lay  them  up  in  the  memory,  hut  immediately  obey, 
that  is,  will  and  do  them  :  the  will  is  itself  their  memory. 
These  for  the  most  part  appear  simple  in  the  external 
form,  but  they  are  wise  and   prutleiit  in  the  internal ; 
they  are  those  who  are  meant  by  the  Lord,  Be  ye  pru- 
dent as  serpents,  and  simple  as  doves  (Matt.  x.  10)  :  such 
is  the  innocence  which  is  called  the  innocence  of  wisdom. 
Because  innocence  attributes  nothing  of  good  to  itself, 
but  ascrilies  all  good  to  the  Li)rd,  and  because  it  thus 
loves  to  l)e  led  by  the  Lord,  and  from  tiiis  is  the  rece[>- 
tion  of  all  good  and  truth,  from  whirii  is  wisdom,  there- 
fore man  is  so  created,  that  when  he  is  an  infant  l^e  may 
be  in  innocence,  bnt  external,  and  when  he  becomes  old 
he  may  be  in  internal  innocer.ee.  that  by  the  former  he 
may  come  into  the  latter,  and  from  the  latter  into  the 
former ;  so  also  a  man,  when  he  becomes  old,  decreases 
in  body,  and  becomes  again  lii^e  an  infant,  but  as  a  wise 
infant,  thus  an  anjrel,  for  an  angel  is  a  wise  infant  in  an 
eminent  sense.     Hence  it  is  that  in  the  Word  an  infant 
signifies  one  who  is  innocent,  and  an  old  man,  a  wise 
man  in  whom  is  innocence. 

279.  The  case  is  similar  with  every  one  who  is  re- 
generated. Regeneration  is  a  re  birth  as  to  the  spiritual 
man  :  he  is  first  introduced  into  the  innocence  of  infancy, 
which  is,  that  he  knows  nothing  of  truth,  and  can  do 
nothing  of  good  from  himself,  but  only  from  the  Lord, 


INNOCENCE  OP  THE  ANGELS. 


159 


and  that  he  desires  and  seeks  truth  only  because  it  is 
truth,  and  good  because  it  is  g(X)d.  Good  and  truth  are 
also  given  by  the  Lord,  as  he  advances  in  age  ;  lie  is  led 
first  into  the  knowledge  of  them,  next  from  knowledge 
into  intelligence,  and  lastly  from  intelligence  into  wis- 
dom, innocence  always  accompanyinir,  which  is,  as  was 
said,  that  he  knows  nothing  of  truth  and  can  do  nothing 
of  good  from  himself,  but  from  the  Lord.  VVitliout  this 
faith  and  its  perception,  no  one  can  receive  anything  of 
heaven;  in  this  principally  consists  the  innocence  of 
wisdom. 

280.  Because  innocence  is  to  be  led  by  the  Lord 
and  not  by  self,  therefore  all  who  are  in  heiven  are  in 
innocence  :  for  all  who  are  there  love  to  l>e  led  by  the 
Lord  ;  lor  they  know  that  to  leail  themselves  i-<  to  bo  leil 
by  the  proprium.  and  the  proprium  is  to  love  self,  and 
he  who  loves  himself  does  not  suffer  liimseU  to  be  led 
by  another.  Hence  it  is,  that  h<i  far  as  an  angel  is  in 
innocence,  so  far  he  is  in  heaven,  that  is,  so  far  ia  divine 
good  and  divine  truth;  for  to  be  in  these  is  t<»  be  in 
heaven.  The  heavens  therefore  are  distinguished  ac- 
cording to  innocence:  those  who  are  ia  the  lowest  or 
first  heaven,  are  in  innocence  of  the  first  or  lowest  de- 
gree ;  those  who  are  in  the  middle  or  second  heaven, 
are  in  innocence  of  the  .second  or  middle  degree;  but 
those  who  are  in  the  inmost  or  third  heaven,  are  in 
innocence  of  the  tiiird  or  inmost  degree.  These  last 
therefore  are  the  very  innocences  of  heaven,  for  above 
all  the  rest  they  love  to  bo  led  by  tlie  I^ord,  as  infants  by 
their  father:  for  this  reason  also  divine  truth  which 
they  hear  either  immediately  from  the  Lord,  or  medi- 
ately through  the  Word  and  by  preaching,  they  receive 
directly  in  the  will  and  do  it,  and  thus  commit  it  to  life  ; 
hence  they  have  so  much  more  wisdom  than  the  angels 
of  the  inferior  heavens  (see  n.  270,  271).  Because  those 
anjrels  are  such,  they  are  nearest  to  the  Lord,  from 
wliom  they  receive   innocence ;    and  they  are  also  sep- 


it 


100 


HEAVEN  AXD  HELL. 


arated  from  the  pro})rium,  so  that  they  live  as  it  were  iu 
the  Lord.  They  appear  simple  in  the  external  form, 
and  before  the  eyes  of  the  augel:*  of  the  inferior  heavens 
thev  seem  a?t  iufantr*,  thus  as  little  ones,  and  also  as 
those  wlio  are  not  very  wise,  alth(»u;j:h  they  are  the  wis- 
est of  the  angels  of  heaven:  for  they  know  that  they 
have  nothing  of  wisdom  from  themselves,  and  that  to  be 
wise  is  to  acknowledge  it ;  and  also  that  what  they 
know  is  as  nothing  in  respect  to  what  they  do  not 
know  ;  to  know,  to  acknowledge,  and  to  ]>erceive  this, 
they  say  is  the  first  step  to  wisdom.  Those  angels  are 
also  without  clothing,  since  nudity  corresponds  to  inno- 

cente. 

281.     I  have  spoken  much  with  the  angels  concern- 
l.v  innocence,  and  have  been  informed  that  innocence  is 
the  esse  of  all  good,  and  lience  tluit  good  is  so  far  good 
as  innocence  is  in  it,  consequently  that  wisdom  is  so  far 
wisdom  as  ic  is  derived  from  innocence  ;  in  like  manner, 
l.»ve.  charity,  and  faith  ;  and  that  hence  it  is,  that  no 
oue  can  enter  heaven  unless  he  has  innocence :  and  that 
this  is  what  is  meant  by  the  Lord :  Suffer  little  children 
to  come  unto  Me,  and  forbid  them  not ;  for  of  such  is  the 
kiiufdom  of  God.      Verily  I  say  unto  yon^  whosoever  shall 
not  receive  the  kinr/doia  of  God  as  a  little  child,  he  shall 
not  enter  therein  (Mark  x:  14,  I.')  ;  Luke  xviii.  IG,  17). 
By  infants   here,  as  also  elsewhere  iu  tlie   Word,  are 
meant  innocents.     A  state  of  innocence  is  also  described 
by  the  Lord  in  Matt  vi.  23-35,  but  by  mere  correspond- 
ences.    The  reason  that  good  is  good  as  far  as  innocence 
is  in  it,  is  because  all  good  is  from  the  Lord,  and  innocence 
is  to  will  to  be  led  by  the  Lord.    I  have  also  been  in- 
formed that  truth  cannot  bo  conjoined  to  good,  and  good 
to  truth,  except  by  means  of  innocence  :  hence  .also  it  is 
that  an  angel  is  not  an  angel  of  heaven,  unless  innocence 
be  in  him;  for  heaven  is  not  in  any  one,  until  truth  be 
conjoined  to  good  in  him,  whence  the  conjunciiou  of 
truth  and  good  is  i  ailed  the  heavenly  marriage,  and  the 


INNOCENCE  OF  THE  ANGELS. 


161 


heavenly  marriage  is  heaven.  I  have  been  also  informed, 
that  truly  conjugial  ^  love  derives  its  existence  from  iu- 
noceijce,  because  from  the  conjunction  of  good  and 
truth,  in  which  conjunction  are  the  two  minds  of  the 
husband  and  the  wife,  which  conjunction,  when  it  de- 
sceiuls,  is  presented  under  the  form  of  conjugial  love; 
for  conjugial  partners,  like  their  minds,  nmtually  love 
each  other ;  hence  there  is  sport  of  infancy,  and  as  of 
innocence,  in  conjugial  love. 

282.  Because  innocence  is  the  very  esse  of  pood 
with  the  angels  of  heaven,  it  is  evident  that  the  divine 
good  proceeding  from  the  Loril  is  innocence  itself,  for 
that  good  is  what  flows  in  with  the  angels,  an.l  affects 
their  inmosts,  and  disposes  and  adapts  for  receiving  all 
the  good  of  heaven.  The  case  is  similar  with  infants, 
whose  interiors  are  not  only  formed  by  a  flow  of  inno- 
cence  through  them  from  the  Lord,  but  are  als'^  contin- 
ually ada])ted  and  disposed  for  receiving  the  good  of 
heavenly  love,  since  the  good  of  innocence  acts  from  the 
inmo.st,  for  it  is,  as  was  said,  the  esse  of  all  gcod.  From 
these  things  it  may  be  manifest,  that  all  innocence  is 
from  the  Lord.  Hence  it  is  that  the  Lord  iu  the  Word 
is  called  a  Lamb,  for  a  lamb  signifies  innocence.  Be- 
cause  innocence  is  the  inmost  in  every  good  of  heaven, 
therefore  also  it  so  affects  the  mind,  that  he  who  feels  it, 
which  hapi>eus  when  an  angel  of  the  inmost  heaven  ap- 
proaches, seems  to  himself  to  be  no  longer  his  own,  and 
hence  to  be  affected  and  as  it  were  carried  away  with 
such  a  delight,  that  every  delight  of  the  world  appears 
to  be  nothing  respectively.    1  Kay  this  from  having  i>oi!- 

ceived  it. 

283.  All  who  are  in  the  good  of  innocence,  are  af- 
fected by  innocence,  and  as  far  as  any  oue  is  in  that  good, 
8o  far  lie  is  affected ;  but  those  who  are  uot  iu  tha  good 

1  Swcdenborg  uses  the  poetic  conjugialU,  in  preference  to  the 
more  common  conjugalis,  probably  because  he  meana  an  interior 
love. 


162 


HEAVEN  AND  HELL. 


of  innocence,  are  not  affected  by  it.  For  this  reason  all 
those  who  are  in  hell  are  wholly  opposed  to  innocence, 
nor  do  they  know  what  innocence  is  ;  they  are  even  such 
that  as  far  as  any  one  is  innocent,  so  far  they  burn  to  do 
him  mischief :  hence  it  is,  that  they  cannot  bear  to  see 
infants  ;  as  soon  as  they  see  them,  they  are  inflamed 
with  a  cruel  desire  of  hurtinj^  them.  From  this  it  was 
made  evident  that  the  propriuia  of  man,  and  so  the  love 
of  self,  is  against  innocence  ;  for  all  who  are  in  hell  are 
iu  the  pruprium,  and  therefore  in  the  love  of  self. 


THE  STATE  OF  PEACE  IN  HEAVEN. 

284.  He  who  has  not  been  in  the  peace  of  heaven, 
cannot  perceive  what  the  peace  is  iu  which  the  auj^els 
are :  man  also,  as  long  as  he  is  iu  the  body,  canu(»t 
receive  the  peace  of  heaven,  thus  cannot  perceive  it, 
because  the  perception  of  man  is  iu  what  is  natural.  Iu 
order  to  perceive  it,  he  ought  to  be  such  that  as  to 
thou;;ht  he  can  be  elevated  and  withdrawn  from  the 
body  anil  kept  in  the  spirit,  and  then  be  with  the  angels. 
Because  the  i)eaie  of  heaven  has  been  thus  perceived  by 
me,  I  can  describe  it,  but  not  by  words  as  it  is  in  itself, 
because  human  words  are  not  adequate  ;  l)ut  only  by 
words  how  it  compares  with  that  rest  of  mind  which 
those  enjoy  who  are  content  in  God. 

285.  There  are  two  inmost  things  of  heaven,  namely, 
innocence  and  peace  ;  they  are  called  inmost,  because 
they  proceed  immediately  from  the  Lord.  Innocence  is 
that  from  which  is  all  the  good  of  heaven,  and  peace  is 
that  from  which  is  all  the  delight  of  good.  Every  good 
has  its  delight ;  and  good  and  delight  are  both  of  love, 
for  whatever  is  loved  is  called  good,  and  is  also  perceived 
as  dehghtfuL  Hence  it  follows,  that  those  t"'o  inmost 
things,  inuoceuce  and  peace,  proceed  from  the  divine 


PEACE  IN  HEAVEN. 


163 


love  of  the  Lord,  and  affect  the  angels  from  the  inmost. 
That  innocence  is  the  inmost  of  good,  may  be  seen  in 
the  article  immediately  preceding,  where  the  state  of 
innocence  of  the  angels  of  heaven  is  treated  of;  but  tliat 
peace  is  the  inmost  of  delight  from  the  good  of  inno- 
cence shall  now  be  explained. 

286.  What  is  the  source  of  peace  shall  first  be  told- 
Divine  peace  is  in  the  Lord,  existing  from  the  union  of 
the  Divine  Itself  and  the  Divine  Human  in  Him.  The 
Divine  of  peace  in  heaven  is  from  the  Lord,  existing 
from  the  cocjunction  of  Him  with  the  angels  of  heaven, 
and  in  particular  from  the  conjunction  of  good  and  truth 
with  every  angel:  these  are  the  origins  of  peace.  From 
this  it  may  be  manifest,  that  peace  in  the  heavens  is  the 
Divine  inraostly  affecting  with  blessedness  every  good 
there,  thus  that  from  it  is  all  the  joy  of  heaven  ;  and 
that  it  is  in  its  essence  the  divine  joy  of  the  divine  love 
of  the  Lord,  from  His  conjunction  with  heaven  and  w'.th 
every  one  there.  This  joy  perceived  by  tlio  Lord  in  the 
angels,.and  by  angels  from  the  Lord,  is  peace.  By  deri- 
vation therefrom  the  angels  have  all  that  is  lilessed,  de- 
lightful, and  happy,  or  that  which  is  called  heavenly  joy. 

287.  Because  these  are  the  origins  of  peace,  the 
Lord  is  called  the  Prince  of  peace,  and  He  says  that 
from  Him  is  peace,  and  in  Him  is  peace  ;  the  angels  also 
are  called  angels  of  peace,  and  heaven  the  habitation  of 
peace ;  as  in  the  following  passages :  A  Child  is  horn  to 
us,  a  Son  is  given  to  us,  on  whose  shoulder  is  the  rjovem' 
ment ;  and  his  name  shall  be  called  Wonderful,  Counsellor, 
God,  Ilero,  Father  of  eternity.  Prince  of  Peace;  of  the 
increase  of  his  government  and  peace  there  shall  be  no  end 
(Isaiah  ix.  6,  7).  Jesus  said,  Peace  I  leave  unto  you,  my 
peace  I  give  unto  you;  not  as  the  world  giveth  give  I  unto 
you  (John  xiv.  27).  These  things  have  I  spoken  unto  you, 
that  in  Me  ye  may  have  peace  (John  xvi.  .33).  Jehovnh 
shall  lift  up  His  countenance  upon  thee,  and  give  thee 
peace  (Numbers  vi.  26).     The  angds  of  peace  weep  bit- 


6^ 


164 


HExiVEN^  AND  HELL. 


PEACE  m  HEAVEN. 


165 


terli/  ;  the  highwaijs  lie  waste  (Isaiah  xxxiii,  7,  8).  The 
work  of  justice  shall  be  peace ;  and  mi/  people  shall  du-ell 
in  the  habitations  of  pcdce  (Isaiah  xxxii.  17,  18).  That 
it  is  divine  and  heavenly  peace  which  is  understood  by 
peace  in  the  Word,  may  be  evident  also  from  other  pas- 
e^fres  where  it  is  named  (as  Isaiah  lii.  7  ;  liv.  10  ;  lix.  8  : 
Jerem.  xvi.  5;  xxv.  37;  xxix.  11  ;  IIao;^ai  ii.  9;  Zech. 
viii.  12  ;  Pdalm  xxxvii.  37  ;  and  elsewhere).  Since  peace 
sij^nifies  the  Lord  and  heaven,  and  also  heavenly  joy  and 
the  delip^ht  of  pood,  salutations  in  ancient  times  were, 
and  so  also  are  at  this  day,  Peace  be  with  you  ;  which  the 
Lord  also  confirmed  by  saying  to  the  disciples  whom  He 
sent  forth,  Into  whatsoever  house  ye  enter,  first  say,  Peace 
be  to  this  house;  and  if  the  son  of  peace  be  there,  your 
peace  shall  rest  upon  it  (Luke  x.  5,  6).  And  the  Lord 
Himself  likewise,  when  He  appeared  to  the  apostles, 
said,  Peace  be  with  you  (John  xx.  19,  21,  26).  A  state 
of  peace  is  also  understood  in  the  Word,  by  that  Jehovah 
is  said  to  have  smelled  an  odor  of  rest  (as  Exod.  xxix.  18, 
25,  41  ;  Levit.  i.  9,  13,  17 ;  chap.  ii.  2,  9 ;  chap.  vi.  15,  21; 
chap,  xxiii.  12,  13,  18  ;  Numb.  xv.  3,  7,  13  ;  chap,  xxviii. 
G,  8,  13  ;  chap.  xxix.  2,  6,  8,  13,  36).  By  an  odor  of  rest, 
i:i  the  heavenly  sense,  is  sijjnified  the  perception  of  peace. 
Since  peace  8i;j;nifie3  the  union  of  the  Divine  Itself  and 
the  Divine  Human  in  the  Lord,  and  the  conjunction  of 
the  Lord  with  heaven  and  with  the  church,  and  with  all 
i:i  heaven  and  also  in  the  church  who  receive  Him,  the 
Sabbath  was  instituted  for  a  remembrance  of  those 
things,  and  named  from  rest  or  peace,  and  was  the  most 
holy  representative  of  the  church ;  and  for  that  reason 
the  Lord  called  Himself  the  Lord  of  the  Sabbath  (Matt, 
xii.  8 ;  Mark  ii.  27,  23  ;  Luke  vi.  5). 

288.  The  peace  of  heaven,  because  it  is  the  Divine 
inmostly  affecting  with  blessednesa  the  good  itself  which 
is  with  the  angels,  does  not  come  to  their  manifest  per- 
ception, except  by  a  delight  of  heart  when  they  are  io 
the  good  of  their  life,  and  by  a  pleasure  when  they  hear 


truth  which  agrees  with  their  good,  and  by  a  cheerful- 
ness of  mind  when  they  perceive  their  conjunction  ;  from 
this,  however,  it  flows  into  all  the  acts  and  thoughts  of 
their  life,  and  there  presents  itself  as  joy,  even  in  an  ex- 
ternal form.  But  peace,  as  to  its  quality  and  quantity, 
differs  in  the  heavens  according  to  the  innocence  of  those 
who  are  there,  since  innocence  and  peace  walk  hand  iu 
liand  ;  for,  as  was  said  above,  innocence  is  that  from 
which  is  all  the  good  of  heaven,  and  peace  is  that  from 
which  is  all  the  delight  of  that  good.  From  this  it  may 
be  evident  that  the  like  may  be  said  hero  of  tlie  state  of 
peace,  as  was  said  in  the  foregoing  article  of  the  state  of 
innocence  in  the  heavens,  since  innocence  and  peace  are 
conjoined  like  good  and  its  delight ;  for  good  is  felt  by 
its  delitrht,  and  delight  is  knowu  from  its  good.  Be- 
cause it  is  so,  it  is  manifest  that  tlie  angels  of  the  inmost 
or  third  heaven  are  in  the  third  or  inmost  degree  of 
peace,  because  they  are  iu  the  third  or  inmost  degree  of 
innocence  ;  and  that  the  angels  of  the  inferior  heavens 
are  in  a  less  degree  of  peace,  because  in  a  less  degree  of 
innocence  (see  above,  n.  280).  That  innocence  and 
peace  are  together,  like  good  and  its  deligiit,  may  be 
seen  with  infants,  who  because  they  are  in  innocence  are 
also  in  peace ;  and  because  they  are  in  peace,  all  things 
with  them  are  full  of  sport.  But  the  peace  with  infants 
is  external  peace,  for  internal  peace,  like  internal  inno- 
cence, is  not  given  except  in  wisdom  ;  and  since  it  is 
given  in  wisdom,  it  is  given  in  the  conjunction  of  good 
and  truth,  for  wisdom  is  from  that  conjunction.  Heav- 
enly or  angelic  peace  is  given  also  with  men  who  are  in 
wisdom  from  the  conjunction  of  good  and  truth,  and  who 
in  consequence  perceive  themselves  content  iu  Gtjd  ;  yet 
while  they  live  in  the  world,  it  lies  stored  up  in  their  in- 
teriors, but  it  is  revealed  wlien  they  leave  the  body  and 
enrer  heaven,  for  then  the  interiors  are  opened. 

289.     Because  divine  peace  exists  from  the  conjunc- 
tion of  the  Lord  with   heaven,  and  in  particular  with 


1G6 


HEAVEN  AND  HELL. 


CONJUNCTION  OF  HEAVEN  WITH  MAN.  167 


every  anj^el  from  the  conjunction  of  p^ood  and  truth,  the 
aujiels,  when  thev  are  in  a  state  of  love,  are  in  a  state  of 
peace;  for  then  with  tliera  good  is  conjoined  with  truth. 
That  the  states  of  anj^els  are  by  turns  changed,  may  be 
seen  above  {u.  154-160).  The  case  is  similar  with  a  man 
•who  is  being  regenerated  ;  when  the  conjunction  of  good 
and  truth  exists  with  him,  as  is  the  case  especially  after 
temptations,  then  he  comes  into  a  state  of  delight  from 
heavenly  peace.  This  peace  is  comparatively  like  the 
morning  or  dawn  in  the  time  of  spring,  when,  the  night 
being  past,  all  things  of  the  earth  from  the  rising  cf  the 
sun  begin  to  live  anew,  and  an  odor  of  vegetation  to  be 
diffused  from  the  dew  which  descends  from  heaven  ;  and 
likewise,  the  mild  vernal  temperature  gives  fertility  to 
the  ground,  and  also  infuses  gentle  pleasure  into  hu- 
man minds;  and  this,  becaase  morning  or  dawn  in  the 
time  of  spring,  corresponds  to  the  state  of  peace  of  angels 
in  heaven  (see  n.  155). 

290.  I  have  also  spoken  with  angdls  about  peace, 
and  said  that  it  is  called  peace  in  the  world  when  wars 
and  hostilities  cease  between  kingdoms,  and  when  enmi- 
ties and  discords  cease  among  men  ;  and  that  it  is 
beheved  that  internal  peace  is  a  rest  of  the  mind  on  the 
removal  of  cares,  and  especially  a  tranquillity  and  delight 
from  success  in  l)usiness.  But  the  angels  said  that  rest 
of  mind,  and  tranquillity  and  delight  from  the  removal 
of  cares  and  from  success  in  business,  appear  as  of  peace, 
but  that  they  are  not  of  peace,  except  with  those  who 
are  in  heavenly  good  ;  since  peace  is  not  given  except  in 
that  good:  for  peace  flows  in  from  the  Lord  into  their 
inmost,  and  from  their  inmost  descends  and  flows  down 
into  their  inferiors,  and  makes  rest  of  the  rational  mind, 
tranquillity  of  the  natural  mind,  and  joy  therefrom. 
But  with  those  who  are  in  evil,  peace  is  not  given  :  there 
appears  indeed  as  it  were  rest,  tranquillity,  and  delight, 
when  things  succeed  according  to  their  wishes,  but  it  is 
external  and  not  internal :  for  internally  they  burn  with 


enmity,  hatred,  revenge,  cruelty,  and  other  evil  lusts, 
into  which  also  their  mind  is  carried,  as  soon  as  they  pee 
any  one  who  does  not  favor  them,  and  it  bursts  forth 
when  there  is  no  fear  ;  and  hence  it  is  that  their  delight 
dwells  in  insanitv,  but  the  delight  of  those  who  are  in 
good  dwells  in  wisdom:  the  difference  is  as  between  hell 
and  heaven. 


THE  CONJUNCTION  OF  HEAVEN  WITH  THE  HITMAN 

RACE. 

291.     It  19  known  in  the  church  that  all  good  is 
from  God,  and  none  from  man,  and  that  therefore  no 
one  ought  to  ascriljeauy  good  to  himself  as  his  own  ;  and 
it  is  also  known  that  evil  is  from  the  devil :  hence  it  is, 
that  those  who  speak  from  the  doctrine  of  the  church,  say 
of  tho.se  who  act  well,  and  also  of  those  who  speak  and 
preach  piously,  that  they  are  led  by  God  ;  but  the  con- 
trary of  those  who  act  ill  and  speak  impiously.     These 
things  cannot  be  so.  unless  there  be  to  man  conjunction 
with  heaven  and  conjunction  with  hell,  and  unless  those 
conjunctions  be  with  his  will  and  with  liis  understanding  ; 
for  from  these  the  body  acts  and   the  mouth  apeak*. 
What  the  conjunction  is,  shall  now  be  told. 

292.  With  every  man  there  are  good  spirits  and 
evil  spirits  ;  by  good  spirits  man  has  conjunction  with 
heaven,  and  by  evil  spirits  with  hell.  These  spirits  are 
in  the  world  of  8i)irit8,  which  is  in  the  midst  betweeu 
heaven  and  hell,  which  world  will  be  described  [.articu. 
larly  hereafter.  These  spirits,  when  they  come  to  a  man, 
enter  into  all  his  memory,  and  thence  into  all  his 
thought ;  evil  spirits  into  those  things  of  the  memory 
and  thought  which  are  evil,  but  good  8i)irits  into  tho.se 
things  of  the  memory  and  thought  which  are  good.  The 
spirits  do  not  know  at  all  that  they  are  with  man,  but 
when  they  are  with  him,  they  believe  that  all  things 


I 


I 


168 


HEAVE!^  AND  HELL. 


CONJUNCTION  OF  HEAVEN  WITH  MAN.     169 


which  are  of  the  man's  memory  and  thought  are  theirs  ; 
neither  do  thev  see  the  man,  because  the  things  wliich 
are  in  our  solar  vv()rhl  do  not  fall  into  their  siglit.  The 
greatest  care  is  taken  by  the  Lonl  that  spirits  may  not 
know  that  they  are  with  man ;  for  if  they  knew  it,  they 
would  speak  with  him,  au<l  then  evil  spirits  w()uld  de- 
stroy him  ,  since  evil  spirits,  because  they  are  conjoined 
with  hell,  desire  nothing  more  than  to  destroy  man,  not 
only  as  to  the  soul,  that  is,  as  to  faith  and  love,  but  also 
as  to  the  body.  The  case  is  otherwise  when  they  do  not 
speak  with  man  :  then  they  do  not  know  that  what  they 
think,  aud  also  what  they  speak  among  themsslves,  is 
from  him  ;  for  among  themselves  also  tliey  speak  from 
man ;  but  they  believe  tliat  what  they  think  and  speak  is 
their  own,  and  every  one  esteems  and  loves  liis  own ; 
thus  spirits  are  constrained  to  love  and  esteem  man, 
although  they  do  not  know  it.  That  there  is  such  con- 
junction of  spirits  with  man,  has  been  made  known  to 
me  from  the  continual  experience  of  several  years,  so 
that  nothing  is  better  known. 

293.  That  spirits  who  communicate  with  hell  are 
also  adjoined  to  man,  is  because  man  is  born  into  evils  of 
every  kind,  and  so  his  first  life  is  only  from  them  ;  for 
this  reason,  unless  there  were  adjoined  to  man  spirits 
such  as  he  is,  he  could  not  live,  nor  indeed  could  he  be 
withdrawn  from  his  evils  and  be  reformed.  Wherefore 
he  is  held  in  his  own  life  by  evil  spirits,  and  is  withheld 
from  it  by  good  spirits ;  by  both  also  he  is  in  equilib- 
rium :  and  because  he  is  in  equilil)rium,  he  is  in  his 
freedom,  aud  can  be  withdrawn  from  evils  and  inclined 
to  good,  and  also  good  can  be  implanted  in  him,  which 
could  by  no  means  be  done,  unless  lie  were  in  freedom  ; 
nor  can  freedom  be  given  him  unless  spirits  from  hell  act 
on  one  side,  and  spirits  from  heaven  on  the  other,  and  man 
be  in  the  midst.  It  has  been  also  shown,  that  man,  so 
far  as  he  partakes  of  what  is  hereditary,  and  thence  of 
self,  would  have  uo  life,  if  he  were  uut  allowed  to  be  in 


evil,  and  none  also,  if  he  were  not  in  freeilom  ;  and  more- 
over, that  he  cannot  be  forced  to  good,  and  that  what  is 
forced  does  not  adhere  ;  as  also  that  the  good  which  man 
receives  in  freedom,  is  implanted  in  his  will,  and  be- 
comes as  his  own ;  and  that  hence  it  is  that  man  has 
communication    with    hell,    and    communication    with 

heaven. 

294.    What  the  communication  of  heaven  with  good 
spirits  is,  and  what  the  communication  of  hell  with  evil 
spirits  is,  and  thence  what  the  conjunct  ion  of  heaven 
and  hell  with  man  is,  shall  also  be  told.     All  the  spirits, 
who   are   in  the  world  of  spirits,  have  communication 
with  heaven  or  with  hell;  the  evil  with  hell,  and  the 
good  with  heaven.     Heaven  is  distinguished  into  socie- 
ties; in  like  manner  hell.     Every  spirit  belongs  to  some 
society,  and  also  subsists  by  influx  from  it ;  thus  he  acts 
as  one  with  it.     Hence  it  is  that  as  man  is  conjoined 
with  spirits,  so  he  is  conjoined  with  heaven  or  with  hell, 
aud  indeed  with  that  society  there  in  which  he  is  as  to 
his  affection,  or  as  to  his  love  ;  for  all  the  societies  of 
heaven  are  distinct,  according  to  the  affe.tious  of  good 
and  of  truth,  and  all  the  societies  of  hell  according  to 
the  affections  of  what  is  evil  and  false.     As  to  the  socie- 
ties of  heaven,  see  above  (n.  41-45;  also  n.  148-1.51). 

295.  Such  spirits  are  adjoined  to  man  as  he  him- 
self is  as  to  affection  or  as  to  love  ;  but  goo.l  spirits  are 
adjoined  to  him  by  the  Lord,  whereas  evil  spirits  are  in- 
vited by  the  man  himself.  The  spirits  with  man  are, 
however,  changed  according  to  the  changes  of  his  affec- 
tions, and  so  some  si)irits  being  with  him  iu  infancy, 
others  iu  ciiildhood,  others  in  youth  and  manhood,  and 
others  in  old  age.  In  infancy  spirits  are  present  who 
are  in  innocence,  thus  who  communicate  witlithe  heaven 
of  innocence,  which  is  the  inmost  or  third  heaven  ;  iu 
childhood  are  present  sj.irits  who  are  in  the  affection  of 
knowing,  thus  who  communicate  with  the  lowest  or 
^rst  heaven  ;  in  youth  aud  manhood  are  present  spirits 


I 


170 


HEAVEN  AND  HELL. 


CONJUNCTION  OF  HEAVEN  WITH  MAN.  171 


who  are  iu  the  affection  of  truth  and  good,  and  thence 
in  intelUj^etjce,  thus  who  communicate  with  the  second 
or  miildlo  heaven  ;  hut  in  old  a^e,  spirita  are  present 
wht>  are  in  wisdom  and  innocence,  thus  who  communi- 
cate with  the  inmost  or  tlnrd  heaven.  But  this  adjunc- 
tion is  effected  by  the  Lord  with  those  who  can  be  re- 
formed and  rej^enerated.  The  case  is  otherwise  with 
those  who  cannot  be  reformed  and  rej^enerated  :  to  these 
also  e^ood  spirits  are  adjoined,  that  by  them  they  may  be 
withheld  from  evil  sm  much  as  possible  ;  hut  their  im- 
mediate conjunction  is  with  evil  spirits,  who  communi- 
cate with  hell,  and  thus  they  have  such  spirits  as  they 
are  themselves.  If  they  be  lovers  of  themselves,  or 
lovers  of  ^ain,  or  lovers  of  reven}j:e,  or  lovers  of  adul- 
tery, similar  spirits  are  present,  and  .as  it  were  dwell  in 
their  evil  affections;  and  as  far  as  man  cannot  be  kept 
from  evil  by  ^ood  spirits,  so  far  these  evil  spirits  inflame 
him ;  and  as  far  as  the  affection  reip^ns,  so  far  they 
adhere  and  do  not  recede.  Thus  a  bad  man  is  conjoined 
to  hell,  and  a  ^ood  man  is  conjoined  to  heaven. 

296.  That  man  is  jjoverned  of  the  Lord  by  spirits, 
is  because  he  is  not  in  the  order  of  heaven,  for  he  is  born 
into  the  evils  which  are  of  hell,  thus  into  the  oppo- 
site of  divine  onler;  he  is  therefore  to  be  reduced  into 
order,  and  he  cannot  be  so  reduced,  except  mediately  by 
spirits.  It  would  be  otherwise  if  man  were  born  into 
the  pood  which  is  according  to  the  order  of  heaven  ; 
then  he  would  not  be  governed  of  the  Lord  by  spirits, 
but  by  order  itself,  thus  by  common  influx.  By  this  in- 
flux man  is  governed  Jis  to  those  things  which  proceed 
from  thought  and  will  into  act,  thus  as  to  speech  and  as 
to  actions ;  for  the  latter  and  the  former  flow  according 
to  natural  order,  with  which  therefore  the  spirits  who 
are  adjoined  to  man  have  nothing  in  common.  By  com- 
mon influx  from  tjie  spiritual  world  animals  also  are 
governed,  because  they  are  iu  the  order  of  their  life; 
nor  have   they  beeu   able   to  pervert   and   destroy  it. 


becsiuse  they  have  not  the  rational  faculty.    What  the 
distinction  is  between  men  and  beasts,  may  be  seen  above 

(n.  39). 

297.    As  to  what  further  concerns  the  conjunction  of 
heaven  with  the  human  race,  it  is  to  be  known  that  the 
Lonl   Himself  flows  in  with  every  man,  according  to  the 
order  of  heaven,  both  into  his  inmosts  and  into  his  out- 
mosts,   or   ultimates,   and   disposes    him   for    receiving 
heaven,  and  governs  his  ultimates  from  his  inmosts,  and 
at  the  same  time  the  inmosts  from  his  ultimates,  and 
thu.s  holds  all  and  each  of  the  things  with  him  in  con- 
nection.    This  influx  of  the  Lord  is  called  immediate 
influx,  but  the  other  influx,  which  is  effected  by  spirits, 
is  called  mediate  influx  ;  the  latter  subsists  by  the  for- 
mer.    Immediate  influx,  which  is  of  the  Lord  Himself, 
is  from  His  Divine  Human,  and  is  into  man's  will,  and 
through  his  will  into  his  understanding,  thus  into  man's 
gooiU^and  through  "(lis  good  into  his  truth,  or  wliat  is  the 
same  thing,  into  his  love,  and  through  his  love  into  his 
faith  ;  but  not  the  rever.se,  still  less  into  faith  without 
love,  or  into  truth  without  good,  or  into  understanding 
which  is  not  from  will.     This  divine  influx  is  perpetual, 
and  is  received  iu  good  with  the  good,  but  not  with  the 
evil :  with  these  it  is  either  rejected,  or  suffocated,  or 
perverted  ;  hence  they   have   an  evil  life,  which  in  the 
spiritual  sense  is  death. 

298.  The  spirits  who  are  with  man,  as  well  those 
who  are  conjoined  to  heaven  as  those  who  are  conjoined 
to  hell,  never  flow  in  from  their  own  memory  and  its 
thought  with  man  ;  for  if  they  should  flow  in  from  their 
own  thought,  man  would  not  know  otherwise  than  that 
the  things  which  are  theirs  were  his  own  (see  above,  n. 
256).  But  still  through  them  there  flows  in  with  man 
from  heaven,  affection  which  is  of  the  love  of  good  and 
truth,  and  from  hell,  affection  which  is  of  the  love  of 
evil  and  the  false :  as  far  therefore  as  the  man's  affec- 
tion agrees  with  that  which  flows  in,  so  far  it  is  received 


11 


172 


HEAVEN  AND  HELL. 


CONJUNCTION  OF  HEAVEN  WITH  MAN.  173 


by  him  in  his  own  thonpht,  for  man's  interior  thought  is 
altogether  according  to  his  affection  or  love  ;  but  as  far 
as  it  does  not  agree,  so  far  it  is  not  received.  Hence  it 
is  evident,  since  thought  is  not  introduced  with  man  by 
spirits,  but  only  the  affection  of  good  and  the  affection 
of  evil,  that  man  has  choice,  because  he  has  freedom  ; 
thus  that  he  can  in  thought  receive  good  and  reject  evil, 
for  he  knows  what  is  good  and  what  is  evil  from  the 
Word.  What  he  receives  in  thought  from  affecti<m, 
that  is  also  appropriated  to  him  ;  but  what  he  does  not 
receive  in  thought  from  affection,  that  is  not  appro- 
priated to  him.  From  tliese  things  it  may  be  evident 
what  is  the  influx  of  good  from  heaven,  and  what  tlie 
influx  of  evil  from  hell,  with  man. 

299.  It  has  also  been  given  me  to  know  whence 
man  has  anxiety,  grief  of  mind,  and  the  interior  sadness 
which  is  called  melancholy.  There  are  spirits  who  are 
not  as  yet  in  conjunction  with  hell,  because  they  are  still 
in  their  first  state,  of  whom  we  shall  speak  hereafter, 
when  treating  of  the  world  of  spirits  These  spirits  luve 
things  undigested  and  malignant,  such  as  those  of  filthy 
meats  in  the  stomach.  For  tliis  reason  they  are  pre>ent 
where  such  things  are  with  man,  because  they  are 
delightful  to  them,  and  they  talk  there  with  each 
other  from  their  own  evil  affection.  The  affection  of 
their  speech  flows  in  from  them  into  man,  which  affec- 
tion, if  it  be  contrary  to  the  man's  own,  becomes  in  him 
sadness  and  melancholy  anxiety  ;  but  if  it  be  agreeable, 
it  becomes  in  him  gladness  and  cheerfulness.  These 
spirits  appear  near  to  the  stomach,  some  to  the  left  of 
it,  some  to  the  right  of  it,  some  beneath,  some  al>ove, 
also  nearer  and  more  remote,  thus  variously  according 
to  the  affections  in  which  they  are.  That  anxiety  of 
mind  is  thus  produced,  has  been  given  me  to  know  and 
to  be  assured  of  from  much  experience.  I  have  seen 
them,  I  have  heard  them,  I  have  felt  the  anxieties  aris- 
ing from  them,  I  liave  spoken  with  them  ;  they  have 


been  driven  away,  and  the  anxiety  ceased  ;  they  have^ 
returned,  and  the  anxiety  returned;  and  1  have  per- 
ceived the  increase  and  decrease  of  it,  according  to 
their  approach  and  removal.  From  this  it  was  evident 
to  me,  why  it  is  that  some  who  do  not  know  what  con- 
science is,  because  they  have  no  conscience,  ascribe  its 
pangs  to  the  stomach. 

300.  The  conjunction  of  heaven  with  man  is  not  as 
the  conjunction  of  man  with  man,  but  it  is  a  conjunction 
with  the  interiors  which  are  of  his  mind,  thus  with  his 
spiritual  or  internal  man.  With  his  natural  or  external 
man  tliere  is  a  conjunction  by  correspondences,  which 
will  be  spoken  of  in  the  following  article,  when  treating 
of  the  conjunction  of  heaven  with  man  by  the  Word. 

301 .  That  the  conjunction  of  heaven  with  the  human 
race,  and  of  the  human  race  with  heaven,  is  such  that  one 
subsists  from  the  other,  will  also  be  shown  in  the  follow- 
ing article. 

302.  I  have  spoken  with  angels  about  the  conjunc- 
tion of  heaven  with  the  human  race,  and  I  said  that  the 
man  of  the  church  indeed  says  that  all  good  is  from  God, 
and  that  angels  are  with  man,  but  that  still  few  believe 
that  thev  are  conjoined  to  man,  still  less  that  they  are  in 
his  thought  and  affection.  To  this  the  angels  said,  that 
they  knew  there  is  such  a  belief  and  at  the  same  time 
such  a  mode  of  speaking  in  the  world,  and  what  they 
wondered  at,  especially  within  the  church,  wliere  the 
Word  is,  which  teaches  them  of  heaven,  and  its  conjunc- 
tion with  man  ;  when  yet  there  is  such  conjunction,  that 
man  cannot  think  the  least  thing  without  spirits  adjoined 
to  him,  and  his  spiritual  life  depends  on  it.  The  cause 
of  the  ignorance  on  this  subject,  they  said  was,  that  man 
believes"  that  he  lives  from  himself,  without  connection 
with  the  First  Esse  of  life,  and  that  he  does  not  know 
that  this  connection  is  by  means  of  the  heavens  ;  when 
yet  man,  if  that  connection  were  broken,  would  instantly 
lall  down  dead.    If  man  believed,  what  is  really  the  case, 


t 


III 


i'l 


174 


HEAVEN  AND  HELL. 


CONJUNCTION  BY  THE  WORD. 


175 


that  all  good  is  from  the  Lord,  and  all  evil  from  hell, 
then  he  would  not  make  the  good  with  him  meritorious, 
neither  would  evil  be  imputed  to  him  ;  for  thus  in  all  the 
good  which  he  thinks  and  does  he  would  look  to  the 
Lord,  and  all  the  evil  which  flows  in  would  be  rejected 
to  hell,  whence  it  comes.  But  because  man  does  not 
believe  in  any  influx  from  heaven  and  from  hell,  and 
thus  supposes  that  all  things  which  he  thinks  and  wills 
are  in  himself  and  from  himself,  he  appropriates  evil 
to  himself,  and  the  good  which  flowa  in  he  deliles  with 
merit. 


THE    CONJUNCTION    OP    HEAVEN    WITH    MAN  BY 

THE    WORD. 

303.  Those  who  think  from  interior  reason  can  see 
that  there  is  a  connection  of  all  things  by  intermediates  with 
the  First,  and  that  whatever  is  not  in  connection  is  dissi- 
pated: for  they  know,  when  they  think,  that  nothing  can 
subsist  from  itself,  but  from  something  prior  to  itself, 
thus  all  things  from  the  First ;  and  that  the  connection 
with  that  which  is  prior  to  itself  is  as  the  connection  of 
an  effect  with  its  efficient  cause ;  for  when  the  efficient 
cause  is  taken  away  from  its  effect,  then  the  effect  is 
dissolved  and  destroyed.  Because  the  learned  thought 
thus,  they  saw  and  said  that  subsistence  is  perpetual 
existence  ;  thus  that  all  tilings  perpetually  exist,  that  is, 
subsist,  from  the  First,  because  from  Ilim  they  originally 
existed.  But  what  is  the  connection  of  everything  with 
that  which  is  prior  to  itself,  thus  with  the  First,  from 
whom  are  all  things,  cannot  be  told  in  a  few  words,  be- 
cause it  is  various  and  diverse  ;  it  can  oulv  be  told  in 
general  that  there  is  a  connection  of  the  natural  world 
with  the  spiritual  world,  and  that  this  is  why  there  is  a 
correspondence  of  all  things  which  are  in  the  natural 
world  with  all  things  which  are  in  the  spiritual  (of  which 


correspondence,  see  n.  103-115);  also  that  there  is  a  con- 
nection and  thence  a  correspondence  of  all  things  of  man 
with  all  things  of  heaven  (of  which  also  above,  u.  87-102). 
304.     Man  is  so  created  that  he  has  connection  and 
conjunction  with  the  Lord,  but  with  theaugels  of  heaven 
only  consociation  ;  that  he  has  not  conjunction  with  the 
angels,  but  only  consociation,  is  because  man  from  crea- 
tion is  like  to  an  angel  as  to  the  interiors  which  are  of 
the  mind  ;  for  man  has  a  will  like  that  of  an  angel,  and 
a  like  understanding.     Hence  it  is  that  a  man  after  his 
decease,  if  he  has  lived  according  to  divine  order,  Iwjcomes 
an  angel,  and  then  has  such  wisdom  as  the  angels.    When 
therefore  the  conjunction  of  man  with  heaven  is  spoken 
of,  his  conjunction  with  the  Lord  and  consociation  with 
the  angels  is  meant;  for  heaven  is  not  heaven  from  the 
pn»priumof  the  angeis  but  from  the  Divincof  the  Lord; 
that  the  Divine  of  the  Lord  makes  heaven,  may  be  seen 
above  (n.  7-22).    But  man  has  besides,  what  the  angels 
have  not,  that  he  is  not  only  in  the  spiritual  world  as  to 
his  interiors,  but  also  at  the  same  time  in  tlie  natural 
world  as  to  exteriors.     His  exteriors  which  are  in  the 
natural  world,  are  all  things  of  his  natural  or  external 
memory,  and  of  thought  and   imagination   tlierefrom; 
in  general,  knowledges  and  sciences,  with  their  delights 
and  gratifications,  so  far  as  tliey  savor  of  the  worhl,  and 
also   many  pleasures   belonj;ing  to  the  sensuals  of   the 
body,  together  with  his  senses  themselves,  his  speech,  and 
actions.      All   these  also  are  the   ultimate   things   into 
which  the  divine  influx  of  the  Lord  closes ;  for  it  does 
not  stop  in   the  midst,  but  proceeds   to  its   ultimates. 
From  these  things  it  may  be  manifest  that  in  man  is 
the  ultima  e  oi  divine  order,  and  because  it  is  the  ulti- 
mate, that  it  is  also  the  basis  and  foundation.     Because 
the  divine  influx  of  the  Lord  does  not  stop  in  the  mitlst, 
but  proceeds  to  its  ultimates,  as  was  said,  and  because 
the   medium  through   which   ir.    passes   is   the   angelic 
heaven,  and  the  ultimate  is  with  man,  and  because  tliere 


i 


I 


176 


heave:^  and  hell. 


CONJUXUTION  BT  THE  WORD. 


177 


is  nothing  jyiven  which  is  unconnected,  it  follows  that 
such  is  the  connection  and  conjunction  of  heaven  with 
the  human  race,  that  the  one  subsists  from  the  other, 
and  that  the  human  race  without  heaven  would  be  as  a 
chain  when  the  hook  is  removed,  aud  heaven  without 
the  human  race  would  be  as  a  house  without  a  founda- 
tion. 

305.  But  because  man  has  broken  this  connection 
with  heaven,  by  turninj];  his  interiors  away  from  heaveu, 
and  turning  them  to  the  world  and  himself,  by  the  love 
of  self  and  the  world,  aud  thus  witiidrawiug  himself  so 
as  no  longer  to  serve  heaven  for  a  basis  aud  foundation, 
a  medium  has  been  provided  by  the  Lord,  to  be  to  heaven 
in  the  place  of  a  basis  and  foundation,  aud  also  tor  the 
c«>njuuction  of  heaven  with  man :  this  medium  is  the 
Word  But  how  the  Word  serves  lor  such  a  medium, 
has  been  shown  in  many  passages  in  the  Heavenly 
AiJCANA,  all  which  may  be  seen  collected  together  in 
the  little  work  concerning  the  White  Horse,  mentioned 
in  the  Apocalyi)se;  and  likewise  in  the  Appendix  to 
the  Heavenly  Doctrine. 

306.  I  have  beeu  informed  from  heaven,  that  the 
most  ancient  people  had  immediate  revelation,  since  their 
interiors  were  turned  to  heaven ;  and  that  thereby  there 
was  at  that  time  conjunction  of  the  Lord  with  the  hu- 
man race.  But  after  their  times,  there  was  not  such  im- 
mediate revelation,  but  mediate  by  correspondences,  for 
all  the  divine  worship  then  consisted  of  correspondences, 
on  which  account  the  eliurches  of  that  time  were  called 
representative  churches  :  for  they  knew  then  what  corre- 
8)H>ndence  was,  and  what  representation  was,  aud  that 
all  things  which  are  in  the  earth  corresponded  to  spirit- 
ual things  which  are  in  heaveu  and  in  the  church,  or  what 
is  the  same,  represented  them  ;  and  therefore  natural 
things,  which  wert-  the  externals  of  their  worship,  served 
them  for  mediums  of  thinking  spiritually,  thus  witii  the 
angels.    Alter  the  knowledge  of  correspondences  aud 


representations  was  forgotten  the  Word  wa<^  written, 
in  which  all  the  words  and  senses  of  the  words  are  cor- 
respondences, and  thus  contain  a  spiritual  or  internal 
sense,  in  which  the  auLrels  are.  For  this  reason,  when 
man  reads  the  Word  aud  perceives  it  according  to  the 
sense  of  the  letter,  or  the  external  sense,  the  angels  per- 
ceive it  according  to  tlic  internal  or  spiritual  .«ense;  for 
all  the  thought  of  the  angels  is  spiritual,  whcrefis  the 
thought  of  man  is  natural.  Tliese  thoughts  indeed  ap- 
pear diverse,  but  still  they  are  one,  because  they  corre- 
spond. Hence  it  is,  that  after  man  removed  himself 
from  heaven,  and  broke  the  bond,  there  was  provided  by 
the  Lord  a  medium  of  conjunction  of  heaven  with  man 
bv  the  Word. 

307.  How  heaven  is  conjoined  with  man  l)y  the 
Word.  I  wish  to  illubtrate  by  some  passages  thence  The 
New  Jerusalem  is  dcscrilicd  in  the  Apocalypse  in  these 
words  :  /  S(tw  a  neia  heaven  and  a  neio  earth,  far  the 
former  heaven  and  former  earth  had  passed  awaif  And  I 
saw  the  hobj  citt/  Jerusalem  comint/  down  from  (jod  out  of 
h'uven.  The  dtij  was  fonr-srjiiare,  its  lentjth  as  great  as 
its  breadth  ;  and  an  anrjel  measured  the  cttif  with  a  reed, 
twelve  thousand  firlon/js  ;  the  lewjth,  the  breadth,  and  the 
Iie'^ht,  were  equal.  And  he  measured  its  wall,  a  hundred 
and  fortif-four  cubits,  the  measure  of  a  man,  which  is  of  an 
an']<4  The  structure  of  the  wall  was  of  jasper ;  but  the 
citfi  itself  was  pure  rjold,  and  like  to  pure  glass  ;  and  the 
foundations  of  the  wall  were  adorned  with  ever  if  precious 
stone.  The  twelve  gates  were  twelve  pearls ;  and  the  street 
of  the  citfi  was  pure  gold  as  transparent  glass  (\x\.  I,  2, 
io,  17,  18).  The  man  who  reads  these  words,  under- 
stands them  no  otherwise  than  acconling  to  the  sense  of 
the  letter,  namely,  that  tlio  visiide  heaven  with  the  earth 
is  to  perish,  and  a  new  heaven  to  exist;  aud  that  upon 
the  new  earth  is  to  descend  the  holy  city  Jerusalem, 
and  that  it  is  to  be,  as  to  all  its  measures,  according  to 
the'  description.    But  the  augels  who  are  with  mau  im- 


\ 


HI 


HEAVEN  AND  HELL. 


178 

derstand  these  tilings  altoorether  otherwise  ;  they  under- 
stand  everythiu-  spiritually,  which    man    understands 
naturally.      By  the  new  heaven  and  new  earth,  they  uq- 
derdtand  a  new  church :  by  the  city  Jerusalem  descending 
from  God  out  of  heaven,  they  understand  its  heavenly 
doctrine  revealed  by  the  Lord  :  by  its  len{,'th,  breadth, 
and  lieight,  which  are  equal,  and  of  twelve  thousand  fur- 
lou'^s  they  understand  all  the  goods  and  truths  of  that 
doc'trine  in  the  complex :  by  its  wall,  they  understand  the 
truths  protectinj,'  it :  by  the  measure  of  the  wall,  a  hun- 
dred  and  forty-four  cubits,  which  is  the  measure  of  a 
man.  tliat  is,  of  an  angel,  they  understand  all  those  pro- 
tecting truths  in  the  complex,  and  their  quality  :  by  its 
twelve  gates,  which  were  of  pearls,  they  understand  in- 
troductory truths ;  pearls  also  signify  such  truths :  by 
the  foundations- trf-the- wall,  which  were   of  precious 
stones,  they  understand  the  knowledges  on  which  that 
doctrine  is  founded :  by  gold  like  to  pure  glass,  of  which 
the  city  and  its  street  consisted,  they  understand  the 
good  of  love,  from  which  doctrine  with  its  truths  is  trans- 
parent.     The  angels  perceive  thus  all  these  things  lu 
this  way,  consequently  not  like  man.     The  natural  ideas 
of  man  thus  pass  into  npiritual  ideas  with  angels,  with- 
out their  knowing  anything  of  the  sense  of  the  letter  of 
the  Word  ;  as  of  a  new  heaven  and  a  new  earth,  a  new 
city  of  Jerusalem,  its  wall,  the  foundations  of  the  wall, 
and  the  measures.    Nevertheless  the  thoughts  of  angels 
make  one  with  the  thoughts  of  man,  because  they  corre- 
spond  They  make  one  almost  like  the  words  of  a  speaker, 
and  the  understanding  of  them  by  a  hearer  who  does  not 
attend  to  the  words,  but  only  to  the  meaning.      Hence 
it  is  evident  how  heaven  is  conjoined  with  man  by  the 
Word.     To  take  another  example  from  the  Word  :     in 
that  day  there  shall  be  a  path  from  Egypt  to  Assyria,  and 
the  Assyrian  shall  come  into  Egypt,  and  the  Egyptian  into 
Assyria,  and  the  Egyptians  shall  serve  the  Assyrians.    In 
that  day  Israel  shall  be  a  third  to  Egypt  and  Assyria,  a 


CONJUNCTION  BY  THE  WORD. 


179 


blessing  in  the  midst  of  the  land,  which  Jthovah  of  hosts 
shall  bless,  saying,  Blessed  be  my  people  the  Egyptians, 
and  the  Assyrian  the  work  of  my  hands,  and  Israel  mine 
inheritance  (Isaiah  xix.  23,  24,  25).  How  man  thinks, 
and  how  the  angels  think,  when  these  words  are  read, 
may  be  manifest  from  the  seuse  of  the  letter  of  the 
Word,  and  from  its  internal  Keuse.  Man  thinks  from 
the  sense  of  the  letter,  that  the  Egyptians  and  Assyrians 
are  to  be  converted  to  God  and  accepted,  and  that  they 
are  to  make  one  with  the  Israelitish  nation;  but  angels 
think,  according  to  the  internal  sense,  of  the  man  of  the 
spiritual  church,  who  is  there  described  in  that  sense, 
whose  spiritual  is  Israel,  whose  natural  is  the  Egyptian, 
a»id  whose  rational,  which  is  the  middle,  is  the  Assyrian. 
Yet  the  two  senses  are  one,  because  they  correspond ; 
wlien  therefore  the  angels  think  thus  spiritually,  and 
man  thus  naturally,  they  are  conjoined  almost  like  soul 
and  body  :  the  internal  sense  of  the  Word  also  is  its  soul, 
and  the  sense  of  the  letter  is  its  b^dy.  Such  is  the 
Word  throughout :  hence  it  is  evident,  that  it  is  a 
medium  of  the  conjunction  of  hea-en  with  man,  and  that 
its  literal  sense  serves  for  a  basis  and  foundation. 

308.  There  is  also  a  conjunction  of  heaven  by  the 
Word  with  those  who  are  out  of  the  church,  where  the 
Word  is  not ;  for  the  church  of  the  Lord  is  universal, 
and  with  all  who  acknowledge  a  Divine,  and  live  iu 
charity.  These  are  instructed  also  after  their  decease  by 
the  angels,  and  receive  divine  truths  ;  on  which  subject 
more  will  be  seen  below,  where  the  gentiles  are  treated 
of.  The  universal  church  in  the  earth  is  in  the  sight  of 
the  Lord  as  one  man,  just  as  heaven  is  (of  which  above, 
n.  59-72);  but  the  church  where  the  Word  is,  and  where 
by  it  the  Lord  is  known,  is  as  the  heart  and  as  the  lungs 
in  that  man.  That  all  the  viscera  and  members  of  the 
whole  body  derive  life  from  the  heart  and  lungs  by 
various  derivations,  is  known;  so  likewise  those  of  the 
human  race  who  are  out  of  the  church  where  the  Word 


m 


180 


HEAVT.X  AND  HELL. 


HEAVEN  AND  HELL  FROM  HUMAN  RACE.  181 


is,  live  and  constitute  the  members  of  that  man.  The 
conjnnction  of  heaven  by  the  Word  with  those  who  are 
distant,  may  also  be  rompured  to  li<;ht.  which  is  propa- 
jrated  from'the  middle  round  about:  divine  light  is  in 
the  Word,  and  there  the  Lord  with  heaven  is  present, 
from  which  jiresence  also  those  who  are  distant  are  in 
H<rht;  it  would  be  otherwise  if  there  were  no  Word. 
These  things  may  be  further  elucidated  by  what  was 
shown  al)ove  in  re;,'ard  to  the  form  of  heaven,  according 
to  which  the  consociations  and  communications  there  are 
made.  This  arcanum  however  is  comprehensible  to 
those  who  are  in  spiritual  li;;ht,  but  not  to  those  who  are 
onlv  in  natural  light ;  for  those  who  are  in  spiritual  light 
clearly  see  innumerable  things,  which  those  who  are  only 
in   natural  light  do  not  see,  or  see  but  as  one  obscure 

thinjT 

309.     Unless  such  a  Word  had  b^en  given  in  this 
earth,  the  man  of  tliis  earth  would  have  been  separated 
from  lieaven;  and  if  separated  from  heaven,  lie  would 
no  longer  have  been  rational,  for  the  human  rational 
exists  from  the  influx  of  the  light  of  heaven.     The  mau 
also  of  tliis  earth  is  such  that  he  cannot  receive  imme- 
diate revelation,  and  by  that  be  instructed  concerning 
divine  truths,  like  the  inhabitants  of  other  earths,  who 
have  been  treated  of  in  a  separate  small  work.     For  the 
former  is  more  in  worldly  things,  thus  in  externals,  than 
the  latter,  and  internal  things  are  what  receive  revela- 
tion ;  if  external  things  received  it,  the  truth  would  not 
be  understood.    That  the  man  of  this  earth  is  such, 
appears  manifestly  from   those  within   the  church,  who, 
though  they  know  from  the  Word  about  heaven,  about 
hell,  about  the  life  after  death,  still  in  heart  deny  those 
things  ;  among  whom  also  are  some  who  have  more  than 
others  acquired  the  reputation  of  learning,  and  of  whom 
it  miglit,  on  that  account,  be  supposed  that  they  were 
wiser  than  others. 

310.     I  have  sometimes  spoken  with  angels  about 


the  Word,  and  said  that  it  is  despised  by  some  on  account 
of  its  simple  style,  and  that  nothing  at  all  is  known 
about  its  internal  sense,  and  that  for  this  reason  it  is  not 
believed  that  so  much  wisdom  lies  concealed  in  it.  The 
angels  said  that  tlie  style  of  the  Word,  though  it  appears 
simple  in  the  sense  of  the  letter,  is  still  such  that  nothing 
can  be  at  all  compared  to  it  in  excellence,  because  divine 
wisdom  lies  concealed,  not  only  in  the  entire  sense,  but 
also  in  each  word  ;  and  that  this  wisdom  shines  forth  in 
heaven  ;  they  wished  to  have  it  said  tliat  it  is  the  light 
of  heaven,  because  it  is  divine  truth,  for  divine  truth  in 
heaven  shines  (see  above,  n.  IG'i).  They  said  also,  that 
witliout  such  11  Word  there  woulil  be  no  liglit  of  heaven 
with  the  men  of  our  earth,  thus  neither  would  there  Ue 
conjnnction  of  heaven  with  them;  for  as  far  as  the  light 
of  heaven  is  present  with  man,  so  far  there  is  conjunc- 
tion, and  so  far  likewise  divine  truth  is  revealed  to  him 
by  the  Word.  The  reason  why  man  does  not  know  that 
this  conjunction  is  by  the  spiritual  sense  of  the  Word 
corresponding  to  its  naturabseuse,  is  becausti  the  man  of 
this  earth  does  not  know  anything  about  the  spiritual 
thought  and  speech  of  the  angels,  and  that  it  is  different 
from  the  natural  thought  and  speech  of  men  ;  and  unless 
he  knows  this,  he  cannot  at  all  know  what  the  internal 
sense  is,  and  that  by  it  such  conjunction  can  be  given. 
They  said  also,  that  if  man  knew  that  there  is  s'uch  a 
sense,  and  should  think  from  a  ku  >wledge  of  it  when  he 
reads  the  Word,  he  would  come  into  interior  wisdom, 
and  would  bo  still  more  conjoined  with  heaven,  since 
by  \r  he  would  enter  into  ideas  similar  to  those  of  the 
angels. 


HEAVEN  AND  HELL  ARE  FROM  THE  HUMAN  RACK. 

311.     In  the  Christian  world  it  is  quite  unknown, 
that  heaven  and  hell  are  from  the  humau  rate,  for  it  ia 


182 


HEAVEN  AND  HELL. 


HEAVEN  AND  HELL  FROM  HUMAN  RACE.  183 


believed  that  there  were  angels  created  from  the   be- 
giuuing,  and  that  from  these  was  heaven  ;  and  that  the 
devil  or  satan  was  an  angel  of  light,  but  because  he  be- 
came rebellious,  he  was  cast  down  with  his  crew,  and 
that  from  these  was  hell.    Angels  wonder  exceedingly 
that  there  should  be  such  a  belief  in  the  Christian  world, 
and  still  more  that  they  should  know  nothing  at  all  about 
heaven,  when  yet  that  is  the  primary  of  doctrine  in  the 
church';  and  because  such  ignorance  prevails,  they  re- 
joiced in  heart  that  it  had  pleased  the  Lord  now  to  reveal 
to   mankind   many  things  respecting  heaven,  and  also 
hell  and  therebv  as  far  as  possible  to  dispel  the  dark- 
ness which  is  daily  increasing,  because  the  church  has 
come  to  its  end.    Thev  wish  for  this  reason  that  1  should 
assert  from  their  mouths,  that  in  the  universal  heaveu 
there  is  not  one  angel  who  was  so  created  from  the  be- 
ginning, nor  in  hell  any  devil  who  was  created  an  angel 
of  light  and  cast  down  ;  but  that  aU,  both  in  heaven  and 
in  hell,  are  from  the  human  race;  in  heaven  those  who 
lived  in  the  world  in  heavenly  love  and  faith,  in   hell 
those  who  lived  in  infernal  love  and  faith.     Also  that 
hell  taken  as  a  whole  is  what  is  called  the  devil  and 
satan.     That  the  hell  which  is  to  the  back,  where  are 
those  who  are  called  evil  genii,  is  called  the  devil,  and  that 
the  hell  which  is  in  front,  where  are  those  who  are  called 
evil  spirits,  is  called  satan.     What  the  one  hell  is,  and 
what  the  other,  will   be  told  in  the  following   pages, 
iniey  said  that  the  Christian  world  had  taken  such  a 
faith  respecting  those  in  heaven  and  those  in  hell,  from 
some  passages  in  the  Word,  understood  only  according 
to  the  sense  of  the  letter,  and  not  illustrated  and  ex- 
plained by  genuine  doctrine  from  the  Word ;  when  yet 
the  sense  of  the  letter  of  the  Word,  unless  genuine  doc- 
trine enlightens,  distracts  the  mind  into  various  things, 
from  which  come  ignorance,  heresies,  and  errors. 

312.     That  the  man  of  the  church  so  believes,  is  also 
because'  he  believes  that  no  man  comes  into  heaven  or 


into  hell  before  the  time  of  the  last  judgment ;  of  which 
he  has  conceived  the  opinion,  that  all  visible  things  are 
then  to  perish,  and  that   new  things  are  to  exist,  and 
that  the  soul  is  then  to  return  into  its  body,  from  wliich 
conjunction  man  will  again  live  as  a  man.     This  faith 
involves  the  other  about  the  angels,  that  they  were  so 
created  from  the  beginning,  for  it  cannot   be  believed 
that  heaven  and  hell  are  from  the  human  race,  when  it 
is  believed  that  no  man  comes  thither  till  the  end  of  the 
world.     But  that  man  may  be  convinced  tliat  it  is  not 
so,  it  has  been  given  me  to  be  in  company  with  angels, 
and  also  to  speak  with  those  who  are  in  hell,  and  this 
now  for  some  years,  sometimes  continually  from  morn- 
ing to  evening;  and  thus  to  be  informed  in  regard  to 
heaven  and  hell ;  and  this  in  order  that  the  man  of  the 
church  may  not  continue  any  longer  in   his  erroneous 
faith  as  to  resurrection  at  the  day  of  judgment  and  the 
state  of  the  soul  in  the  mean  time  ;  also  as  to  the  angels 
and  the  devil.     This  faith,  because  it  is  a  belief  of  what 
is  false,  involves  darkness,  and  with  those  who  tliink  on 
these  things  from  their  own  intelligence,  induces  doubt, 
and  at  length  denial.     For  they  say  in  heart,  how  can  so 
great  a  heaven,  with  so  many  constellations,  and   with 
the  sun  and  the  moon,   be  destroyed  and   dissipated? 
And  how  can  the  stars   then   fall  from  heaven  to  tlie 
earth,  when  yet  they  are  larger  than  the  earth?     And 
how  can  bodies  eaten  up  by  worms,  consumed  by  cor- 
ruption, and   scattered  to   all   the  winds,   be   gathered 
together  again  to  their  soul?     Where  is  the  soul  in  the 
mean  time,  and  what  i:^  it  when  without  the  sense  which 
it  hail  in  the  body?     Besides  many  such  things,  which, 
because  they  are' incomprehensible,  cannot  become  ol>- 
jects  of  faitli,  and  with  many  destroy  faith  in  re;:ard  to 
the  life  of  the  soul  after  death  and  heaven  and  hell,  and 
therewith  the  other  matters  of  faith  of  the  church.     That 
thev  have  destroyed  this  faith  is  evident,  from  those  who 
Bay,  Who  has  ever  come  from  heaven  to  us,  and  told 


III 


184 


HEAVEN  AND  HELL. 


that  it  is  so?     Wliat  is  hell?     la  there  any?     What  is 
this  that  man  is  to  be  torniented  with  fire  to  eternity? 
Wh'at  is  the  day  of  jadq^u.eut?     Has  it  not  been  eNpected 
in  vaiu  for  ages?     Besides  other  things,  which  imply  a 
denial  of  all.     Lest  therefore  those  who  think  such 
things.  a.s  many  do  who  from  tlieir  worldly  wisdom  are 
called  erudite  and  learned,  sliould  any  longer  trouble  and 
seduce  the  simple  in  faith  and  heart,  and  in.luce  infer- 
nal darkness  respecting  God,  heaven,  eternal  life    and 
other  things  which  depend  on  tliem,  the  interiors  which 
are  of  mv  spirit  have  been  opened  by  the  Lord,  and  thus 
it  has  been  given  me  to  speak  with  all  whom  I  have  ever 
been  acquainted  with  in  the  life  of  the  body,  after  their 
decease;  with  8<m.e  for  davs,  with  some  for  months,  and 
with  some  for  a  vear ;  and  also  with  others  so  many  tnat 
I  should  savtoo  few  if  1  should  ?ay  a  humlred  tiiousand  ; 
many  of  whom  weie  iu  the  heavens,  and  many  id  tiie 
helK     I  have  also  spoken  with  some  two  days  after  their 
decease,  and  have  told  tliem  that  preparations  were  now 
beinc  made  for  their  interment.     To  which  they  sa.d, 
thatUiev  did  well  to  reject  that  which  had  served  ti:em 
for  a  body  and  its  functions  in  the  world  ;  and  they 
wished  me  to  say  that  they  were  not  dead,  but  that  they 
live  equally  men  now  as  l>ef..re,  and  that  they  had  only 
migrated  from  one  world  into  another,  and  that  they  are 
not  aware  of  having  lost  anything,  since  they  are  in  a 
body  with  its  senses  as  before,  and  also  in  understanding 
and  in  will  as  before,  and  that  they  have  tiioughts  and 
affections,  sensations  and  desires,  similar  to  those  which 
they  had  in  the  world.     Most  of  those  who  were  recently 
dead,  when  they  saw  themselves  living  men  as  iK^fore, 
and  iu  a  similar  state.—  for  after  death  every  one's  state 
of  life  is  at  first  such  as  it  had  been  iu  the  world,  but 
is  successively  changed  with  him,  either  into  heaven  or 
into  hell,— were  affected  with  new  joy  at  being  alive,  and 
said  that  they  had  not  believed  this.     They  wondered 
very  much  that  they  should  have  lived  in  such  ignorance 


HEAVEN  AND  HELL  FROM  HUMAN  RACE.    185 

and  blindness  concerning  the  state  of  their  life  after 
death;  and  especially  that  the  man  of  the  church  sliould 
be  in  such  ignorance  and  blindness,  when  yet  he,  above 
all  others  in  the  whole  wurld,  can  be  iu  light  in  regard 
to  these  things.  Then  they  first  saw  the  cause  of  that 
blindness  and  ignorance,  which  is,  that  external  things, 
which  relate  to  the  world  and  to  the  body,  occupied  and 
filled  their  minds  to  such  a  degree,  that  they  could  not 
be  elevated  into  the  light  of  heaven,  and  view  the  things 
of  the  church  beyond  its  doctrinals;  for  from  corporeal 
and  worldly  things,  when  they  are  loved  so  much  as 
they  are  at  this  day,  there  flows  in  mere  darkness,  when 
men  go  farther. 

313.  A  great  many  of  the  learned  from  the  Chris- 
tian world  are  astonished  when  they  see  themselves  after 
their  decease,  in  a  body,  in  garments,  and  in  houses,  as 
in  the  world;  and  when  tliev  recollect  what  thev  had 
thouj:ht  in  regard  to  a  life  after  death,  tlie  soul,  spirits, 
and  heaven  and  hell,  they  are  moved  with  shame,  and 
say  that  they  thouglit  foolishly,  and  that  the  simjde 
in  faith  thouglit  much  more  wisely  than  they.  The 
learned,  who  had  confirmed  themselves  iu  such  things, 
and  who  had  ascribed  all  things  to  nature,  were  explored, 
and  it  was  discovered  that  their  interiors  were  entirely 
closed,  and  their  exteriors  ojjen,  so  that  they  had  not 
looked  to  heaven,  but  to  tlie  world,  consequently  also  to 
hell.  For  as  far  as  the  interiors  are  open,  so  far  man 
looks  to  heaven,  but  as  far  as  the  interiors  are  closed  and 
the  exteriors  open,  so  far  he  looks  to  hell ;  since  the  in- 
teriors of  man  are  formed  for  the  reception  of  all  things 
of  heaven,  and  the  exteriors  for  the  reception  of  all 
things  of  the  world  ;  and  those  who  receive  the  world, 
and  not  heaven  at  the  same  time,  receive  liell. 

314.  That  heaven  is  from  the  human  r.ace.  may  he 
evident  also  from  this,  that  angelic  minds  and  human 
minds  are  similar  Both  enj«n'  the  faculty  of  uuder- 
Btaudiug,  perceiviui;,  and  wiiiiu^,  and  both  are  formed 


t 


>*■  am  irawiMrtiiiiiii 


186 


HEAVEN  AND  HELL. 


to  receive  heaven;  for  the  human  mind  is  capable  of 
wisdom  as  well  as  an  angelic  mind,  hut  that  it  does  not 
attain  so  much  wisdom  in  the  world,  is  because  it  i»  in 
an  earthly  body,  and  in  that  body  its  spiritual  mind 
thinks  naturally.     But  it  is  otherwise  when  it  is  loosed 
from  its  connection  with  that  body ;  then  it  no  longer 
thinks   naturally,   but  spiritually  ;  and  when  it   thinks 
spiritually,  then  it  thinks  things  incomprehensible  and 
ineffable  to  the  natural  man ;  thus  it  becomes  wise  as  an 
angel     From  this  it  may  be  evident  that  the  internal  of 
man,  which  is  called  his  spirit,  is  in  its  essence  an  angel 
(see  above,  n.  .57);  and  when  it  is  loosed  from  the  earthly 
body,  is  equally  in  the  human  form  as  an  angel.     That 
an  angtl  is  in  a  perfect  human  form,  may  be  seen  above 
(n.  73-77).     But  when  the  internal  of  man  is  not  open 
above,  but  only  beneath,  then  after  it  is  loosed  from  the 
body,  it  is  still  in  a  human  form,  but  direful  and  diabol- 
ical; for  it  cannot  look  upwards  to  heaven,  but  only 
downwards  to  hell. 

315.  He  who  is  instructed  concerning  divine  order, 
can  also  understand  that  man  was  created  that  he  might 
become  an  angel,  because  in  him  is  the  ultimate  of  order 
(n.  .304),  in  which  that  can  be  brought  into  form  which 
is  of  heavenly  and  angelic  wisdom,  and  can  be  renc  ved 
and  multiplied.  Divine  order  never  stops  in  the  middle, 
and  forms  anything  there  without  an  ultimate,  for  it  is 
not  there  in  its  fulness  and  perfection,  but  it  goes  to  the 
ultimate ;  and  when  it  is  in  its  ultimate,  then  it  forms 
something,  and  also  by  mediums  there  collected,  renews 
and  produces  itself  further,  which  is  done  by  procrea- 
tions.   In  the  ultimate,  therefore,  is  the  seed  ground  of 

heaven. 

316.  That  the  Lord  rose  again  not  only  as  to  the 
spirit  but  also  as  to  the  body,  is  because  the  Lord,  when 
He  was  in  the  world,  glorified  His  whole  Human,  that  is, 
made  it  Divine ;  for  the  soul,  which  He  had  from  the 
Father,  was  of  itself  the  very  Divine,  and  the  body  was 


THE  HEATHEN  IN  HEAVEN. 


187 


made  a  likeness  of  the  soul,  that  is,  of  the  Father,  thus 
also  Divine.  Hence  it  is  that  He,  otherwise  than  any 
man,  rose  again  as  to  both  ;  which  also  He  manifested 
to  the  disciples,  who  believed  that  they  saw  a  spirit  when 
they  saw  Him,  by  saying.  See  my  hands  and  mi/fnt,  that 
it  Is  I  Myself:  feel  of  Me  and  see,  for  a  spirit  hath  not 
fcsh  and  bones  as  ye  see  Me  have  (Luke  xxiv.  3G-38);  by 
which  He  indicated,  that  He  is  a  man  not  only  as  to 
spirit,  but  likewise  as  to  body. 

317.  That  it  may  be  known  that  man  lives  after 
death,  and  according  to  his  life  in  tlie  world  comes  either 
into  heaven  or  into  iiell,  many  things  have  been  mani- 
fested to  me  concerning  the  state  of  man  after  death, 
which  will  be  treated  of  in  order  in  the  following  pages, 
when  speaking  of  the  world  of  spirits. 


THE  HEATHEN,  OR  PEOPLE  OUT  OF  THE  CHURCH, 

IN  HEAVEN. 

318.  It  is  a  common  opinion  that  those  who  are 
born  out  of  the  church,  who  are  called  heathen  or  gen- 
tiles, cannot  be  saved,  because  they  have  not  the  Word, 
and  thus  are  ignorant  of  the  Lord,  and  without  the 
Lord  there  is  no  salvation.  But  still  it  may  be  known 
that  they  also  are  saved,  from  this  only,  that  the  mercy 
of  the  Lord  is  universal,  that  is,  towards  every  one  ;  that 
they  are  born  men  as  well  as  those  who  are  within  the 
church,  who  are  respectively  few  ;  and  that  it  is  not 
their  fault  that  they  are  ignorant  of  the  Lord.  Every 
one  wiio  thinks  from  any  enlightened  reason,  may  see 
that  no  man  is  born  for  hell,  for  the  Lord  is  love  itself, 
and  His  love  is  to  will  to  save  all :  wherefore  also  He 
has  provided  that  all  may  have  religion,  and  by  it  ac- 
knowledgment of  a  Divine,  and  interior  life  ;  for  to 
live  according  to  religion  is  to  live  interiorly,  since  then 


188 


HEAVEN  AND  HELL. 


man  looks  to  a  Divine,  and  as  far  as  he  looks  to  this,  so 
far  he  does  not  look  to  the  world,  but  removes  liimself 
from  the  world,  thus  from  the  life  of  the  world,  which 
is  exterior  life. 

319.    That  the  gentiles  are  saved  as  well  as  Chris- 
tians, those  may  know  who  know  what  it  is  wliich  makes 
heaven  with  man ;  for  heaven  is  in  man,  and  those  who 
have  heaven  in  tlieni.selves  come  into  heaven.     Heaven 
in  man  is  to  acknowledge  the  Divine,  and  to  be  led  by 
the  Divine.     Tlie  first  and  primary  thing  of  every  reli- 
gion is,   to  acknowledge  a  Divine.     A  religion  which 
does  not  acknowledge  a  Divine,  is  not  religion  ;  and 
the  precepts  of  every  religion  have  respect  to  worship, 
thus  they  teach  how  the  Divine  is  to  bo  worsliipped,  so 
that  the  worship  may  be  acceptable  to  Him  ;  and  when 
this  is  lixed  in  one's  mind,  thus  as  far  as  ho  will*  it,  or 
as  far  as  he  loves  it,  so  far  he  is  led  by  the  Lord.     It  is 
known  that  the  gentiles  live  a  moral  life  as  well  as  Chris- 
tians, and  that  many  of  them  live  a  better  life  t:mn  Chris- 
tians.    Moral  life  is  lived  either  for  the  sake  of  the 
Divine,  or  for  the  sake  of  men  in  the  world  ;  the  moral 
life  which  is  lived  for  the  sake  of  the  Divine  is  spiritual 
life.    They  appear  ahke  in  the  external  form,  but  in  the 
internal  they  are  altogether  different ;  the  one  saves  man, 
the  other  does  not  save  him;  for  he  who  lives  a  monil  life 
for  the  sake  of  the  Divine,  is  led  by  the  Divine,  but  be 
who  lives  a  moral  life  for  the  sake  of  men  in  the  world, 
i.s  led  by  himself.     This  may  be  illustrated  by  an  exam- 
p  e.     lie  who  does  no  evil  to  his  neighbor  beranse  it  is 
contraiy  to  religion,  thus  contrary  to  the  Divine,  from 
a  spiritual  origin  abstains  from  doing  evil ;  but  be  who 
does  no  evil  to  another  merely  on  account  of  the  fear  of 
the  law,  of  the  loss  of  reputation,  honor,  or  gain,  thus 
for  the  sake  of  himself  and  the  world,  abstains  from  do- 
ing evil  from  a  natural  origin,  and  is  led  by  liimself: 
the  life  of  the  latter  is  natural,  but  that  of  the  former  is 
spiritual.    The  man  whose  moral  life  is  spiritual,  haa 


THE  HEATHEN  IN  HEA^^N. 


189 


heaven  in  liimnelf,  but  he  whose  moral  life  is  onlv  nat- 
ural,  has  not  heaven  in  himself.  The  reason  is  that 
heaven  flows  in  from  above,  and  opens  man's  interiors, 
and  through  the  interiors  flows  in  into  the  exteriors  ;  but 
the  worhl  flows  in  from  below,  and  o])en8  the  exteriors, 
but  not  the  interiors.  For  influx  is  not  given  from  the 
natural  world  into  the  spiritual,  but  from  the  spiritual 
wt>rld  into  the  natural;  and  therefore,  if  heaven  be  not 
received  at  the  same  time,  the  interiors  are  closed. 
Ilcncc  it  nuiy  be  seen  wlio  receive  heaven  in  themselves, 
and  who  d«)  not.  But  heaven  in  one  is  not  the  same  as 
it  is  in  another ;  it  differs  in  each  one  according  to  his 
afTeciion  of  good  and  thence  of  truth  :  those  who  are  in 
the  affection  of  good  for  the  sake  of  the  Divine,  love 
divine  truth,  for  good  and  truth  love  each  otiier,  and 
wish  to  be  conjoined.  For  this  reason  the  heathen, 
thougli  they  are  not  in  genuine  truths  in  the  world,  still 
from  love  receive  them  in  the  other  life. 

320.  There  was  a  certain  spirit  from  among  the 
gentdes,  who  had  lived  in  the  world  in  the  good  of  char- 
ity according  to  his  religion.  When  he  heard  Christian 
spirits  reasoning  concerning  creeds,  —  for  spirits  reason 
much  more  fully  and  accurately  with  each  other  than 
men,  es])ecially  concerning  goods  and  truths,  —  he  won- 
dered at  their  disputing  thus,  and  said  that  he  did  not 
wish  to  hear  those  things,  for  they  reasoned  from  ap- 
pearances and  fallacies;  instructing  them  thus:  "If  I 
am  good,  I  can  know  what  is  true  from  good  itself,  and 
what  1  do  not  know,  I  can  receive/* 

321.  I  have  been  instructed  on  many  occasions,  that 
the  gentiles  who  have  led  a  moral  life  and  in  obedience 
and  subordination,  and  have  lived  in  mutual  charity  ac- 
cording to  their  religion,  and  have  tiience  received  some- 
thing of  conscience,  are  acce|»ted  in  the  other  life,  and 
arc  there  instructed  with  solicitous  care  by  angels,  in  tlie 
goods  and  truths  of  faith  ;  and  that  when  they  are  being 
instructed,    they   behave   themselves    modestly,   intelli- 


ill: 


£  fl 


190 


HEAVEN  AND  HELL. 


gently,  and  wisely,  and  easily  receive  truths,  and  are 
imbued  with  them.  They  have  formed  to  themselves  no 
principles  of  the  false  contrary  to  the  truths  of  faith, 
which  are  to  be  shaken  off,  still  less  scandals  against  the 
Lord,  like  many  Christians,  who  cherish  no  other  idea  of 
Him  than  as  of  a  common  man.  The  gentiles,  on  the  con- 
trary, when  they  hear  that  God  became  Man,  and  thus 
manifested  Himself  in  the  world,  immediately  acknowl- 
edge it  and  adore  the  Lord,  saying  that  God  has  fully 
manifested  Himself  because  He  is  the  God  of  heaven 
and  of  earth,  and  because  the  human  race  are  His.  It  is 
a  divine  truth,  that  without  the  Lord  there  is  no  J-alva- 
tion  ;  but  this  is  to  be  understood  thus,  that  there  is  no 
salvation  but  from  the  Lord.  There  are  in  the  universe 
many  earths,  and  all  full  of  inhabitants,  of  whom  scarcely 
any  know  that  the  Lord  assumed  tlie  Human  in  our 
earth.  Yet  because  they  adore  the  Divine  under  a 
human  form,  they  are  accepted  and  led  of  the  Lord.  On 
this  subject  more  may  be  seen  in  a  small  treatise  con- 
cerning the  Earths  in  the  Universe. 

322.  There  are  among  gentiles,  as  among  Chris- 
tians, both  wise  and  simple.  That  I  might  be  instructed 
as  to  their  quality,  it  has  been  given  me  to  speak  with 
both,  sometimes  for  hours  and  days.  But  at  this  day 
there  are  no  such  wise  ones  as  in  ancient  times,  espe- 
cially in  the  ancient  church,  which  was  diffused  over  a 
great  part  of  Asia,  from  which  religion  emanated  to 
many  nations.  That  I  might  know  what  they  were,  it 
has  been  granted  me  to  have  familiar  conversation  with 
some  of  them.  There  was  a  certain  one  with  me,  who 
was  among  the  wiser  men  of  his  time,  and  consequently 
well  known  in  the  learned  world,  with  whom  I  conversed 
on  various  subjects;  it  was  given  me  to  believe  that  it 
was  Cicero.  And  because  I  knew  that  he  was  a  wise 
man,  I  conversed  with  him  about  wisdom,  intelligence, 
order,  and  the  Word,  and  lastly  concerning  the  Lord. 
Of  wisdom  he  said  that  no  other  wisdom  is  given  than 


THE  HEATHEN  IN  HEAVEN. 


191 


that  which  is  of  life,  and  that  wisdom  cannot  be  pred- 
icated of  anything  else ;  of  intelligence,  that  it  is  from 
wisdom ;  of  order,  that  it  is  from  the  Supreme  God,  and 
that  to  live  in  that  order  is  to  be  wise  and  intelligent 
As  to  the  Word,  when  I  read  to  him  something  from  the 
prophetical  parts,  he  was  exceedingly  delighted,  espe- 
cially with  this,  that  each  of  the  names  and  each  of  the 
words  signified  interior  things,  wondering  greatly  that 
the  learned  at  this  day  are  not  delighted  with  such  study. 
I  saw  plainly  that  the  interiors  of  his  thought  or  mind 
were  open.  He  said  that  he  could  not  approach,  because 
he  perceived  something  more  holy  than  he  could  bear, 
for  he  was  so  affected  interiorly.  At  length  I  spoke 
with  him  concerning  the  Lord,  saying  that  He  was  born 
a  Man,  but  conceived  of  God,  and  that  he  put  off  the 
maternal  human,  and  put  on  a  Divine  Human,  and  that 
it  is  He  who  governs  the  universe  To  this  he  replied, 
that  he  knew  several  things  respecting  the  Ixird,  and 
perceived  in  his  way,  that  if  mankind  was  to  be  saved, 
it  could  not  have  been  otherwise  effected.  In  the  mean 
time  some  bad  Christians  infused  various  scandals ;  but 
he  did  not  regard  them,  saying  that  it  was  not  strange, 
because  iu  the  life  of  the  body  they  had  imbibed  u:  be- 
coming ideas  on  the  subject,  and  until  such  ideas  were 
dispersed,  they  could  not  admit  confirmations,  as  those 
do  who  are  in  ignorance. 

323.  It  has  also  been  granted  me  to  speak  with 
others  who  had  lived  in  ancient  times,  and  who  were 
among  the  more  w  ise.  They  were  seen  first  in  front  at 
a  distance,  and  there  they  could  perceive  the  interiors  of 
my  thoughts,  thus  many  things  fully  :  from  one  idea  of 
thought  they  could  know  the  entire  series,  and  fill  it 
with  the  delightful  things  of  wisdom,  with  pleasant  rep- 
resentations. From  this  it  was  perceived  that  they  were 
among  the  more  wise,  and  it  was  said  that  they  were  of 
the  ancients.  And  so  they  came  up  nearer  ;  and  when 
I  then  read  to  them  something  from  the  Word,  they 


192 


HEAVEN  AND  HELL 


were  very  greatly  delighted.  I  perceived  their  delight 
itself  and  their  enjoyment,  which  arose  niostly  from 
this,  tl.at  all  and  each  of  tlie  things  which  tiiey  heard 
from  the  Word,  were  representative  and  significative  of 
heavenly  and  spirit nal  things.  They  said  that  in  their 
time,  when  they  lived  in  the  world,  their  mode  of  think- 
ing and  speaking,  and  also  of  w  riting,  was  of  this  nature, 
and  that  this  was  the  study  of  their  wisdom. 

324.     But  as  to  what  concerns  the  gentiles  of  the 
present  day,  they  are  not  so  wise,  hut  most  of  them  are 
simple  in  heart;  still  those  of  them  who  have  lived  in 
mutual  charity  receive  wisdom  in  the  other  life:  respect- 
ing whom  au  instance  or  two  may  be  mentioned.    When 
1  read  the  xvii.  and  xviii.  chapters  of  Judges,  concerning 
Micah,that  the  sons  of  Dan  took  away  his  graven  image, 
the  Teraphim,  and  the  Levite,  tliere  was  a  spirit  from 
the  gentiles  present,  who  in  the  life  of  the  body  had 
adored  a  graven  ininge.     AVheu  he  listened  attentively 
to  what  was  done  to  Micah,  and  in  what  grief  he  was  on 
account  of  his  graven  image,  which  the  Danites  took 
away,  he  also  was  so  much  grieved  that  he  scarcely  knew 
what  to  think,  by  reason  of  interior  grief.     This  grief 
was  perceived,  and  at  the  same  time  the  innocence  in  all 
his  affections.     Christian  sj)irits  also  were  present  and 
olMJerved  him  ;  and  they  wondered  that  the  worshipper  of 
a  graven  image  should  be  moved  with  so  great  affection 
of  ujercy  and  of  innocence.     Afterwards  good  spirits 
spoke  with  him,  saying,  that  a  graven  image  should  not 
be  worshipped,  and  that  he  could  understand  this  because 
he  was  a  man  ;  but  that  he  ought  to  think  beyond  the 
graven  image,  of  God  the  Creator  and  Governor  of  the 
whole  heaven  and  the  whole  earth,  and  that  that  God 
was  the  Lord.     When  this  was  said,  it  was  given  to  per- 
ceive the  interior  affection  of  his  adoration,  which  was 
communicated  to  me,  and  was  much  more  holv  than  with 
Christians.    From  this  it  may  be  manifest,  that  the  gen- 
tiles come  into  heaven  more  easily  than  Christians  at 


THE  HEATOEN  IN  HEAVEN. 


193 


this  day,  according  to  the  Avords  of  the  Lord  in  Luke : 
Then  shall  they  come  from  the  east  and  the  west,  and  from 
the  north  and  the  south,  and  shall  sit  down  in  the  kingdom 
of  God.  And  lOf  there  are  last  who  shall  be  frsty  and 
there  are  frst  who  shall  be  last  (xiii.  29,  30).  For  in  the 
state  in  wliich  that  sj/irit  was,  he  could  be  imbued  with 
all  things  of  faith,  and  receive  them  with  interior  affec- 
tion ;  there  was  with  him  the  mercy  which  is  of  love, 
and  in  his  ignorance  there  was  innocence;  and  when 
these  are  present,  all  tilings  of  faith  are  received  as  it 
were  spontaneously,  and  tliis  with  joy.  He  was  after- 
wards received  among  the  angels. 

325.  A  choir  at  a  distance  was  heard  one  morning, 
and  from  the  repre>eutatiousof  the  choir  it  was  given  to 
know  that  they  were  Chinese,  for  they  exhibited  a  spe- 
cies of  a  woolly  goat,  also  a  cake  of  millet,  and  an  ebony 
spoon,  as  also  tlie  idea  of  a  floating  city.  They  desired 
to  come  nearer  to  me.  and  when  they  ai)plied  themselves, 
they  saitl  that  tliey  wished  to  bo  alone  with  me,  that  they 
might  open  their  thoughts  ;  but  it  was  said  to  them  that 
they  were  not  alone,  .and  that  there  were  others  who 
were  indignant  at  their  wishing  to  be  alone,  when  yet 
they  were  guests.  On  ])erceiving  their  indignation,  they 
began  to  think  whether  they  had  transgressed  against 
their  ueiglibor,  and  wliether  they  had  claimed  anything 
to  themselves  which  l)elonged  to  others.  Thoughts  in 
the  other  life  being  all  comnmnicated,  it  was  given  to 
perceive  the  cominotiuu  of  their  mind ;  it  consisted  of 
au  acknowledgment  that  possibly  they  had  injured  them, 
also  of  shame  thence,  and  at  the  same  time  of  other  worthy 
affections  ;  from  which  it  was  known  that  they  were  en- 
dued witii  charity.  Presently  1  spoke  with  them,  and  at 
last  about  the  Lord.  When  I  called  Him  Christ  there 
was  a  certain  repugnance  perceived  with  them;  but  the 
cause  was  discovereil,  that  they  brought  this  from  the 
world,  iu  consequence  of  knowing  that  Cliristians  lived 
worse  than  they  did,  and  iu  no  charity.    When,  however. 


I 


194 


HEA\nEJT  AND  HELL. 


I  called  Him  simply  Lord,  they  were  interiorly  moved. 
They  were  then  instructed  by  angels  that  the  Christian 
doctrine,   beyond  every  other   in  the  w<jrld,  prescribes 
love  and  charity,  but  that  there  are  few  who  live  accord- 
ing,' to  it.     There  are  gentiles  who,  when  they  lived  in 
the  world,  knew  both  from  conversation  and  report,  that 
Christians  lead  bad  lives,  as  in  adultery,  in  hatred,  in 
quarrelling,  in   drunkenness,  and  the   like,  which  they 
themselves  abhorred,  because  such  things  are  contrary 
to  their  religion.    These  in  the  other  life  are  more  afraid 
than  others  of  receiving  the  truths  of  faith  ;  but  they  are 
instructed  bv  angels  that  the  Christian  doctrine,  autl  the 
faith  itself,  teaches  altogether  otherwise ;  yet  that  Chris- 
tians live  less  according  to  their  doctriuals  than  the  gen- 
tiles.    When  they  perceive  these  things,  they  receive  the 
truths  of  faith,  and  adore  the  Lord,  but   more  tardily 

than  others. 

326.     It  is  common  for  gentiles  who  have  adored 
any  god  under  an  image  or  statue,  or  any  graven  thing, 
when  they  come  into  the  other  life,  to  be  introduced  to 
some  who  are  in  the  place  of  their  gods  or  idols,  in  order 
that  they  may  put  away  their  fantasies ;  and  when  tliey 
have  been  with  them  for  some  days,  they  are  withdrawn. 
Those  who  have  adored  men,  are  also  sometimes  intro- 
duced to  them,  or   to  others  in  the  place  of   them ;  a.s 
many  of  the  Jews,  to   Abraham,  Jacob,   Moses,  and 
David ;  but  when  they  perceive  that  they  are  men  like 
others,  and  that  they  cannot  afford  any  aid,  they  are 
ashamed,  and  are  carried  to  their  own  places,  according 
to  their  lives.      Among  the   gentiles    in    heaven,  the 
Africans  are  most  beloved,  for  they  receive  the  goods 
and  truths  of   heaven  more  easily  than   others.     They 
wish  especially  to  be  called  obedient,  but  not  faithful; 
they  say  that  Christians,  because  they  have  the  doctrine 
of  faith,  mav  be  called  faithful,  but  not  they,  unless  they 
receive  the  doctrine,  or,  as  they  say,  are  able  to  receive 
it. 


INTANTS  IN   HEAVEN. 


195 


327.  I  have  spoken  with  some  who  were  11  the 
ancient  church.  By  the  ancient  church  is  meant  tliat 
which  was  after  the  flood,  then  extending  throu;:h  many 
kingdoms,  namely,  Assyria,  Mesopotamia,  Syria,  Kthio- 
pia,  Arabia,  Lybia,  Egypt,  Philistea  even  to  Tyre  :iiid 
Zidon,  and  through  the  land  of  Canaan,  on  this  t*ide  iuA 
beyond  the  Jordan.  The  men  of  this  churcli  knew  ab..nt 
the  Lord  that  He  was  to  come,  and  were  imbued  with  the 
goods  of  faith,  but  still  they  fell  away,  and  becan.e  idoLi- 
ters.^  They  were  in  front  towards  the  left,  in  a  dark  placB, 
and  in  a  miserable  state.  Their  speech  was  like  the  sound 
of  a  pipe,  of  one  tone,  almost  without  rational  thought. 
They  said  that  they  had  been  there  for  many  ages,  aid 
that  they  are  sometimes  taken  out  that  tliey  may  ser^e 
others  for  certain  uses,  which  are  vile.  From  tliem  it 
was  given  me  to  think  about  many  Christians,  who  a.-e 
not  outwardly  idolaters,  but  inwardly,  since  they  are 
worshippers  of  themselves  and  of  the  world,  and  deny  the 
Lord  in  heart,  —  what  lot  awaits  them  in  the  other  life. 

328.  That  the  church  of  the  Lord  is  spread  over  all 
the  globe,  thus  is  universal,  and  that  all  those  are  in  it 
who  have  lived  in  the  good  of  charity  according  to  tiieir 
religion  ;  and  that  the  church,  wliere  the  Word  i-j  and  l»y 
it  the  Lord  is  known,  is  to  those  who  arc  out  of  tije 
church  as  the  heart  and  lungs  in  man,  from  wliich  idl 
the  viscera  and  members  of  the  body  live  variouslv  ac- 
cording to  their  forms,  situations,  and  conjunctions,  may 
be  seen  above  (n.  308). 


INFANTS  IN  HEAVEN. 

329.  It  is  the  belief  of  some,  that  only  infants  who 
are  born  within- the  church  come  into  heaven,  bnt  not 
those  who  are  born  out  of  the  church  ;  because,  they  sav, 
infants  within  the  church  are  baptized,  and  by  baptism 


196 


HEAVEN  AND  HELL. 


INFANTS  IN  HEAVEN. 


197 


i„itinted  into  the  faith  of  the  church  :  but  they  do  not 
know  that  no  one  ha.s  heaven  or  faith  by  bapti.sm ,  lor 
Wn^™  is  only  for  a  si^,  and  me.norial  that  man  is  to 
baptism  IS  oniy  lor  „  ren-euerated  who  is 

be  rejrenerated,  and  that  he  can  "e  re  «= 
horn  within  the  church,  since  there  is  the  Word  wliero 
are   -  Idi  V  .,e  truths  by  which  regeneration  is  effected, 
:  d  tTere  the  Lord  is  k-wu,  from  whom  regent - 
Let  them  know,  therefore,  that  every  '"f*"''  7^";f,X, 
he  is  Lorn,  whether  witliin  the  church  or  on  of  it  whe  her 
of  niou,  parents  or  of  impious,  when  he  dies  is  received 
hv    lie  Lord  and  is  educated  in  heaven,  and  according  to 
d  V       order' is  taught  and  imbued  with  tbe  affec^"-^ 
m>od  an.l  by  tliem  with  the  knowledges  of  truth,  ^^f 
^ft    Cds  L  he  is  perfected  in  intelligence  and  wisdom 
he  is  introduced   into  heaven,  and   becomes  an  a"g«'- 
ivervonewho  thinks  from  reason,  may  know  that  no 
one  is^rn  for  hell,  but  all  for  l^eav-  and  tha   man 
himself  is  in  fault,  that  he  comes  into  hell,  but  that 

iufaiits  can  as  yet  be  in  no  fault.         .  ^^   .„  .v.  .jher 
inn      Intantswhodio.areequallyinfantsintheotner 

lire    Uiv    a™  a  like  infantile  mind,  a  like  innocence  in 
:f  orte,  and  a  like  tenderness  in  aU  things;  they  are 
o",lv  in  tl,;  rudimentsof  the  capacity  of  becoming  angels 
f     ii  fants  are  not  angels,  but  they  become  anges     lor 
evervone  on  leaving  this  world,  enters  the  other  ma 
!iinKr  state  of  life  ;  an  infant  in  the  state  of  an  infant 
a      1    in    he  stated  a  child;  a  youth,  a  man  an  od 
mai     n  the  sta.e  of  a  youth,  of  a  man,  and  of  an  old 
r,';  but  afterwards  the  state  of  «=«=>' ""^.f^^f^ 
The  St  ite  of  infants  exceeds  the  state  of  all  others  m 
?h Is  t li-it  thev  are  in  innocence,  and  that  evil  is  not  yet 
"o    i    thl  from  actual  life ;  innocence  also  is  such 
IT,  ..11  il.in.'S  of  heaven  may  be  implanted  in  it,  for  in- 
Iten'e ttu:  receptacle  of  tL  truth  of  faith  and  of  the 

^"331  '"iMie  state  of  infant,  in  the  other  life  is  much 
befter  tban  the  state  of  infants  in  the  world,  for  they  are 


not  clothed  with  an  earthly  body,  but  with  such  a  body 
as  are  the  augels.     The  earthly  body  in  itself  is  lieavy  ; 
it  does  not  receive  its  first  sensations  and  tirst  motions 
from  the  interior  or  spiritual  world,  but  from  the  exieriur 
or  natural  world;  therefore  infants  in  the  world  must 
learn  to  walk,  to  move  their  limbs,  and  to  speak;  and 
even  their  senses,  as  seeinj;  and  hearinj?,  must  be  opened 
by  use.     It  is  otherwise  with  infants  in  the  other  life  ; 
because  these  are  spirits,  they  act  immediately  according 
to  their  interiors.     They  walk  without  practice  ;  they 
speak  also,  but  at  first  from  general  affections,  not  yet 
so  well  distinguished  iuto  ideas  of  thoughts  ;  in  a  short 
time,  however,  they  are  initiated  also  into  these  ideas, 
and  this  because  their  exteriors  are  homogeneous  with 
their  interiors.     That  the  speech  of  angels  flows  fr<»m 
affections  variegated  by  the  ideas  of  thought,  so  iliut 
their  speech  is  altogether  conformable  to  their  thoughts 
from  affection,  may  be  seen  above  (n.  234-245). 

332.     Infants,  as  soon  as  they  are  raised  up,  which 
takes  place  soon   after   their  decease,  are  taken  into 
heaven,  and  delivered  to  angels  of  the  female  sex,  wlio 
in  the  life  of  the  body  tenderly  loved  infants,  and  at  the 
same  time  loved  God :  these,  because  in  the  world  they 
loved  all  infants  from  a  sort  of  maternal  tenderness,  re- 
ceive them  as  their  own,  and  the  infants  also,  from  an 
innate  disposition,  love  them  as  their  own  mothers.   There 
are  as  many  infants  with  each  one,  as  slie  desires  from  a 
spiritual   parental  affection.     This   heaven   appears   in 
front  straight  before  the  forehead,  and  directly  in  the 
line  or  radius  in  which  the  angels  look  to  the  Lord.     Its 
.   situation  is  there,  because  all  infants  are  under  the  im- 
mediate auspices  of  tlie  Lord,  and  the  heaven  of  inno- 
cence, which  is  the  third  heaven,  flows  in  with  them. 

333.  Infants  are  i>f  different  dispositions,  some  of 
the  disposition  of  the  spiritual  augels,  and  some  of  tlie 
disposition  of  the  celestial  angels  ;  the  infants  who  are  of 
a  celestial  disposition  appear  in  that  heaven  to  the  right, 


198 


HEAVEN  AND  HELL. 


INFANTS  m  HEAVEN. 


199 


aii.l  those  who  are  of  a  spiritual  disposition  appear  to  the 
U-lc.     All  infants,  in  the  Greatest  Mau.  which  is  heaven, 
are  in  the  province  of  the  eyes;  those  in  the  province  of 
t'lo  left  eve,  wlio  are  of  a  spiritual  disposition,  and  those 
ii  ihe  province  of  the  right  eye,  who  are  of  a  celestial 
disposition;  and  this  because  the  Lord  appears  to  the 
an-els  who  are  in  the  spiritual  kingdom  before  the  left 
eve,  and  to  those  who  are  in  the  celestial  kingdom  before 
tiie' right  eve  (see  above,  n.  118).    From  this  fact,  that 
infants  are 'in  the  province  of  the  eyes  in  the  Greatest 
Man,  or  heaven,  it  is  also  evident  that  infants  are  under 
the  immediate  sight  and  auspices  of  the  Lord. 

334.     How  infants  are  educated  in  heaven, shall  also 
be  t.dd  'in  few  words.    From  their  tutoress  they  learn  to 
spe  ik  ;  their  first  speech  is  merely  a  sound  of  affection, 
which  by  degrees  becomes  more  distinct,  as  the  ideas  of 
thought"  enter;  for  the  ideas  of  thought  from  the  affec- 
tions^constitutc  all  angelic  speech,  as  may  be  seen  in  its 
own  chapter  (n.  234-245).    Into  their  affections,  which 
all   proceed  from  innocence,  are  first  insinuated  such 
thiii-s  as  appear  before  their  eyes,  and  are  delightful ;  and 
as  t'iiese  things  are  from  a  spiritual  origin,  the  things  of 
heaven  flow  into  them  at  the  same  time,  by  which  their 
interiors  are  opened,  and  thus  they  are  daily  perfected. 
After  this  first  age  is  passed,  they  are  transferred  into 
another  heaven,  where  they  are  instructed  by  masters ; 

and  so  on.  .     .     «     . 

335.  Infants  are  instructed  principally  by  repre- 
sentatives fitted  to  their  capacities,  the  beauty  of  which, 
and  at  the  same  time  the  fulness  of  wisdom  from  withm, 
exceed  all  belief;  thus  by  degrees  is  insinuated  into 
them  intelligence,  which  derives  its  soul  from  good.  It 
U  here  allowed  to  mention  two  representatives,  which  it 
was  granted  me  to  see,  from  which  it  may  be  concluded 
as  to  the  rest.  First,  they  represented  the  Lord  rising 
from  the  scpulchrt,  and  at  the  same  time  the  uniting  of 
His  Human  with  the  Divine ;  which  was  done  in  a  man- 


ner so  wise  as  to  exceed  all  human  wisdom,  and  at  the 
same  time  in  an  innocent  infantile  manner.  Tliey  also 
presented  the  idea  of  a  se]»ukhre,  but  not  at  the  same 
time  the  idea  of  the  Lord,  except  bo  remotely  that  it 
was  scarcely  perceived  that  it  was  the  Lord,  and  only  as 
it  were  from  afar  ;  because  in  the  idea  of  a  sepulchre 
there  is  something  funereal,  which  they  thus  removed. 
Afterwards  thev  cautiously  admitted  into  the  sepulchre 
something  :itmosf>henc,  yet  appearing  like  very  rare  water, 
by  which  they  signified,  also  with  becoming  remoteness, 
spiritual  life  in  baptism  Afterwards  I  saw  represented 
by  them  the  descent  of  the  Lord  to  the  bound,  and  His 
ascent  with  the  bound  into  heaven,  and  this  with  iucora- 
parable  prudence  and  piety ;  and,  what  was  infantile, 
they  let  down  small  cords,  almost  invisible,  very  soft  and 
tender,  by  which  they  raised  up  the  Lord  in  His  ascent ; 
always  in  holy  fear,  lest  anything  in  the  representative 
should  border  upon  anything  in  which  there  was  not 
what  is  spiritual  and  heavenly  :  besides  other  represent- 
atives in  which  they  are,  and  by  which  they  are  brought 
into  the  kn<»wledges  of  truth  and  the  affections  of  good; 
as,  ice  example,  plays  suitable  to  their  infantile  minds. 

336.  How  tender  their  understanding  is,  was  also 
shown  Wlien  I  prayed  the  Lord's  prayer,  and  they 
then  flowed  from  their  intellect  into  the  ideas  of  my 
thought,  it  was  perceived  that  their  influx  was  so  tender 
and  soft,  as  to  be  almost  of  affection  alone  ;  and  at  the 
same  time  it  was  tlieu  observed  that  their  intellect  was 
open  even  from  the  Lord,  for  what  proceeded  from 
them  was  like  something  flowing  through  them.  The 
Lord  also  flows  into  the  ideas  of  infants  chiefly  from 
the  inmosts,  for  nothing  closes  those  ideas,  as  with 
adults,  no  false  principles  obstructing  the  understanding 
of  truth,  nor  any  life  of  evil  obstructing  the  reception  of 
good,  and  thus  the  reception  of  wisdom.  From  these 
things  it  may  be  manifest,  that  infants  do  not  come  in- 
stantly after  death  into  an  angelic  state,  but  are  succes* 


I 


^.^^^  ..ta^.a^w«j».aahi.  ^^aM:»e«J.-3 


HEAVEN"  AND  HELL. 


200 

Bively  introduced  by  the  knowledfres  of  good  and  truth, 
and  this  according  to  all  heavenly  order  ;  for  the  very 
least  things  of  their  disposition  are  known  to  the  Lord, 
and  therefore  according  to  all  and  each  of  the  move- 
meuts  of  their  inclination,  they  are  led  to  receive  the 
truths  of  good  and  the  goods  of  truth.  _ 

337      How  all  things  are  insinuated  into  them  by 
delightful  and  pleasant  things  which  are  suited  to  their 
genius,   has  been   also  shown  to  mo  ;  for  it  was  given 
me  to  see  infants  handsomely  clothed,  having  around 
the  breast  garlands  of  flowers,  resplendent  with  the  most 
beautiful  and  heavenly  colors,  and  likewise  around  their 
tender  arms.     Once  it  was  also  given  me  to  see  infants 
with  their  attendants,  in  company  with  maidens,  in  a 
paradisal  garden  most  beautifully  adorned,  not  so  much 
with  trees,  as   with  laurel   arbors  and  covered  walks, 
and  with  paths  leading  inwards.     The   infants  them- 
selves  then  appeared  clothed  as  described  above,  and 
when  they  entered,  the  flowers  over  the  entrance  shone 
forth  most  joyfully.     From  this  may  be  manifest  what 
delights  they  have,  and  also  that  by  pleasant  and  de- 
lightful things  they  are  introduced  into  the  goods  of 
innocence  and  charity,  that  are  thus  continually  insin- 
uated into  them  from  the  Lord. 

338  It  was  shown  me,  by  a  mode  of  communica- 
tion familiar  in  the  other  life,  what  the  ideas  of  infanta 
are  when  they  see  any  objects  ;  they  were  as  if  each  and 
every  object  were  alive  ;  whence  in  every  idea  of  their 
thought  there  is  life.  And  it  was  perceived,  that  in- 
fants on  earth  have  nearly  the  same  ideas  when  they  are 
in  their  little  plays,  for  as  yet  they  have  not  reflection, 
such  as  adults  have,  as  to  what  is  inanimate 

339  It  was  said  above  tliat  infants  are  of  a  genius 
either  celestial  or  spiritual :  those  who  are  of  a  celestial 
genius  are  well  distinguished  from  those  who  are  of  a 
spiritual  genius.  The  former  think,  speak,  and  act  very 
iof tly,  80  that  scarcely  anything  appears  but  what  flows 


INFANTS  m  HEAVEN". 


201 


from  the  good  of  love  to  the  Lord  and  towards  other  in- 
fants; but  the  latter  not  so  softly,  but  in  everything 
with  them  there  appears  a  sort  of  vibration,  as  of  wings. 
The  difference  is  also  evident  from  their  indignation,  and 
from  other  things. 

340.    Many  may  suppose  that  infants  remain  infants 
in  heaven,  and  that    they   are  as  infants  among  the 
angels.    Those  who  do  not  know  what  an  angel  is,  may 
have  been  confirmed  in  that  opinion,  from  the  images 
here  and  there  in  churches,  where  angels  are  represented 
as  infants.     But  the  case  is  altogether  otherwise  :  intel- 
ligence and  wisdom  make  an  angel ;  and  so  long  as  in- 
fants have  not  intelligence  and  wisdom,  tliey  are  indeed 
with  angels,  yet  they  are  not  angels  ;  but  when  the>  are 
intellige"nt  and  wise,  then  first  they  become  angels.     In- 
deed, what  I  have  wondered  at,  they  do  not  then  appear 
as  infants,  but  as  adults,  for  they  are  no  lunger  of  an  in 
fantile  genius,  but  of  a  more  mature  angelic  genius  ;  in- 
telligence and  wisdom  produce  this  effect.      The  reason 
that  infants,  as  they  are  perfected  in  intelligence  and 
wisdom,  appear  more  mature,  thus  as  youths  and  young 
men,  is,  because  intelligence  and  wisdom  are  essential 
spiritual  nourishment ;  therefore  the  things  which  nour- 
ish their  minds  also  nourish  their  bodies,  and  tliis  from 
correspondence ;  for  the  form  of  the  body  is  but  the  ex- 
ternal form  of  the  interiors.      It  is  to  be  known  that  in- 
fants in  heaven  do  not  advance  in   age  beyond  early 
youth,  and  stop  there  to  eternity.     That  1  might  know 
for  certain  that  it  is  so,  it  has  boen   given  me  to  speak 
with  some  who  were  educated  as  infants  in  heaven,  and 
who  had  grown  up  there;  with  some  also  when  they 
were  infants,  and  afterwards  with  the  same  when  they 
became  youths ;  and  from  them  1  have  heard  the  course 
of  their  life  from  one  age  to  another. 

341.  Tiiat  innocence  is  the  receptacle  of  all  things 
of  heaven,  and  thus  that  the  innocence  of  infants  is  the 
plane  of  all  the  affections  of  good  and  truth,  may  be 


i 


I  \ 


202 


HEAVED  AND  HELL. 


I 


INFAKTS  IN  HEAVEN. 


203 


I 


evident  from  what  was  shown  above  (n.  -iTG-QSa),  in  re- 
gard to  the  innocence  of  the  angels  in  heaven,  namely, 
that  innocence  is  to  be  willing  to  be  led  by  the  Lord,  and 
not  by  self  ;  consequently  that  man  is  so  far  in  innocence 
as  he  is  removed  from   his  own  proprium,  and  as  far 
as  any  one  is  removed  from  his  own  proprium,  so  far  he 
is  in  the  proprium  of  the  Lord.     The  proprium  of  the 
Lord  is  what  is  called  the  Lord's  justice  and  merit.    Bi»» 
the  innocence  of  infants  is  not  genuine  innocence,  be- 
cause it  is  as  yet  without  wisdom.     Genuine  innocence 
is  wisdom,  for  so  far  as  any  one  is  wise,  so  far  he  loves 
to  be  led  by  the  Lord  ;  or  what  is  the  same,  as  far  as 
any  one  is  led  by  the   Lord,  so  far  he  is  wise.     Infants 
therefore  are  led  on  from  external  innocence,  in  which 
they  first  are,  which  is  called  the  innocence  of  infancy, 
to  internal  iuuoceuce,  which  is  the  innocence  of  wisdom. 
This  innocence  is  the  end  of  all  their  instruction  and 
progress ;  and  so,  when  they  come  to  the  innocence  of 
wisdom,  the  innocence  of  infancy,  which  in  the  mean 
time  had  served  them  for  a  plane,  is  then  conjoined  to 
them.  What  tiie  innocence  of  infants  is,  was  represented 
to  me  by  something  wooden,  almost  void  of  life,  which 
is  vivified  as  they  are  perfected  by  the  knowledges  of 
truth  and  the  affections  of  good.   Afterwards  it  was  rep- 
resented what  geimine  innocence  is,  by  a  most  beautiful 
infant  full  of  life  and   naked:  for  the  innocent  them- 
selves, who  are  in  the  inmost  heaven,  and  thus  nearesfc 
to  the  Lord,  before  the  eyes  of  other  angels  do  not  ap- 
pear otherwise  than  as  infants,  and  some  of  them  naked  ; 
for  innocence  is  represented  by  nakedness  without  shame, 
as  is  read  concerning  the  first  man  and  his  wife  in  par- 
adise (Gen.  w.  25);  wherefore  also,  when  their  state  of 
innocence  was  lost,  they  were  ashamed  of  their  naked- 
ness, and   hid   themselves   (chap.  iii.  7,10,  11).     In  a 
word,  the  wiser  the  angels  are,  the  more  innocent  they 
are,  and  the   more  innocent  they  are,  the  more  they 
appear    to   themselves    as    infants;    hence  it    is   that 


infancy,  in  the  Word,  signifies  innocence  (see  above,  n. 
278). 

342.     I  have  questioned  with  angels  concerning  in- 
fants, wliether  they  are  pure  from  evils,  because  they 
have  no  actual  evil  like  adults;  but  it  was  told  me  that 
they   are   equally   in   evil,  indeed,  that   they   also  are 
nothing  bur,  evil;  but  that  they,  like  all  angels,  are  with- 
held from  evil  and  held  in  good  by  the  Lord,  so  that  it 
appears  to  them  as  if  they  were  in  good  of  themselves. 
For  this  reason  also  infants,  after  they  become  adults  in 
heaven,  lest  tiiey  should  be  in  a  faLe  opinion  of  them- 
selves, that  the  good  with  them  is  from  them  and  not 
from  the  Lord,  are  sometimes  let  back  into  their  evils 
which  they  have  received  hereditarily,  and  are  left  in 
them,  until  they  know,  acknowledge,  and   believe  that 
the  case  is  so.     A  certain  one  also,  the  son  of  a  certain 
king,  who  died  an  infant,  and  grew  up  in  heaven,  was  of 
a  similar  opinion.     He  was  therefore  let  back  into  the 
life  of  evils  in  which  he  was  born,  and  then  I  perceived, 
from  the  Fphcre  of  his  life,  that  he  had  a  disposition 
to  domineer  over  others,  and  esteemed   adulteries  as 
nothing,  which  evils  he  had  derived  hereditarily  from 
his  i»arents ;  but  after  he  had  acknowledged  that  he  was 
such,  he  was  then  again  received  among  the  angels,  with 
whom  he  was  liefore.     No  one  in  the  other  life  ever  suf- 
fers punishment  on  account  of  hereditary  evil,  because 
it  is  not  his,  thus  it  is  not  his  fault  that  he  is  such ;  but 
he  suffers  on  account  of  the  actual  evil  which  is  his  own, 
thus  as  far  as  he  hiis  appropriated  to  himself  hereditary 
evil  by  actual  life.     That  infants  when  they   become 
adult,  are  let  l)ack  into  a  state  of  their  hereditary  evil,  is 
not,  therefore,  that  they  may  suffer  punishment  for  it ; 
but  that  they  may  know  that  of  themselves  they  are 
nothing  but  evil,  and  that  by  the  mercy  of  the  Lord  they 
are  taken  from  the  hell  which  is  with  them  into  heaven, 
and  that  they  are  in  heaven,  not  from  any  merit  of  their 
own,  but  from  the  Lord ;  and  thus  that  they  may  not 


I 


?04 


HEAVEN  AND  HELL. 


INF^INTS  IN  HEAVEN. 


205 


boast  before  others  of  the  pood  which  's  with  them,  for 
this  is  contrary  to  the  good  of  mutual  love,  as  it  ia  con- 
trary to  the  truth  of  faith. 

343.     Several  times  when  some  infants  have  been 
together  with  me  in  choirs,  being  as  yet  altogether  infan- 
tile, they  were  heard  as  something  tender  and  inordi- 
nate, so  that  they  did  not  yet  act  as  one,  as  they  do  after- 
wards, when  they  have  become  more  mature  ;  and,  what 
I  wondered  at,  the  spirits  with  me  could   not  refrain 
from  leading  them  to  speak ;  such  desire  is  innate  in 
spirits.     But  it  was  each  time  observed  that  the  infants 
resisted,  not  being  willing  so  to  speak.     The  resistaDce 
and  repugnance,  which  was  with  a  species  of  indigna- 
tion, I  have  often  perceived;  and  when  any  liberty  of 
speaking  was  given  them,  they  said  only  that  it  was  not 
so.     I  have  been  instructed  that  such  is  the  temptation 
of  infants,  in  order  that  they  may  learn  and  get  accus- 
tomed not  only  to  resist  what  is  false  and  evil,  but  also 
that  they  may  not  think,  speak,  and  act  from  another, 
consequently  that  they  may  not  suffer  themselves  to  be 
led  by  any  other  than  the  Lord  alone. 

344.  From  the  things  which  have  been  stated,  it 
may  be  evident  what  the  education  of  infants  is  in 
heaven,  namely,  that  by  the  intelligence  of  truth  and 
the  wisdom  of  good  they  are  introduced  into  angelic  life, 
which  is  love  to  the  Lord  and  mutual  love,  in  which  is 
innocence.  But  how  contrary  the  education  of  infants 
on  earth  is,  with  many,  may  be  evident  from  this  exam- 
ple :  I  was  in  the  street  of  a  great  citv,  and  I  saw  little 
bovs  fighting  with  each  other  ;  a  crowd  flocked  around, 
which  beheld  this  with  much  gratifuation,  and  I  was 
informed  that  parents  themselves  excite  their  little  boys 
to  such  combats.  The  good  spirits  and  angels,  who  saw 
those  things  through  my  eyes,  felt  smh  aversion  at  it, 
that  I  perceived  their  horror  ;  and  especially  at  this, 
that  parents  incite  them  to  such  things ;  saying,  that  in 
this  way  parents  extinguish  in  the  earliest  age  all  the 


mutual  love  and  all  the  innocence  which  infants  have 
from  the  Lord,  and  ii/.tiate  them  into  hatred  and  re- 
venge;  conseijueuily,  that  they  by  their  own  efforts  ex- 
clude their  children  from  heaven,  where  is  nothing  but 
mutual  love.  Let  parents,  therefore,  who  wish  well  to 
their  children,  beware  of  such  things. 

345.     What  the  difference  is  between  those  who  die 
infants  and  those  who  die   adults,  shall  also   be  told. 
Those  who  die  adults  have  a  plane  acquired  from  the 
earthly  and  material  world,  and  they  carry  it  with  them. 
This  plane  is  tin  ir  memory  and  its  corporeal  natural 
affection  ;  this  remains  fixed,  and  is  then  quiescent ;  but 
still  it  serves  their  thought  after  death  for  an  ultimate 
plane,  for  the  thought  fl  >ws  into  it      Hence  it  is  that 
such  as  that  i)Uine  is,  and  such  as  is  the  correspondence 
of  the  rational  with  the  things  which  are  there,  such  is 
the  man  after  death.     But  infants  who  die  infants,  and 
are  educated  in  heaven,  have  not  such  a  plane,  but  a 
spiritual  natural  plane,  since  they  derive  nothing  from 
the  material  world  and  the  earthly  body  ;  on  which  ac- 
count they  cannot  be  in  so  gross  affections  and  thence 
thoughts,  for  they  derive  all  things  from  heaven     More- 
over infnnts  do  not  know  that  they  were   born  in  the 
world,   and   so   they   believe   that    they   were   born  in 
heaven      They  do  not,  then,  know  of  any  other  nativity 
than  spiritual  nativity,  which  is  effected  by  the   knowl- 
edges of  good  and  truth  and  by  intelligence  and  wisdom, 
from  which  man  is  man ;  and  because  these  are  from 
the  Lord,  they  believe,  and  love  to  believe,  that  they  are 
of  the  Lord  Himself.     But  still  the  state  of  men  who 
grow  up  on  earth  may  become  equally  as  perfect  as  the 
state  of  infants  who  grow  up  in  heaven,  if  they  remove 
corporeal  and  earthly  loves,  which  are  the  loves  of  self 
and  the  world,  and  in  their  place  receive  spiritual  loves. 


ii 


206 


HEAVEIT  AND  HELL. 


THE  WISE  AND  THE  STMIPLE  TN  HEAVEN".    207 


THE  WISE  AND  THE   SIMPLE  IN  HEAVEN. 

346.  It  is  believed  that  the  wise  will  have  glory  and 
eminence  above  the  simple  iu  heaven,  because  it  is  said  in 
'D3.me\,thei/  that  be  intelligent  shall  shine  as  with  the  bright- 
ness of  the  Jirmament;  and  thet/  that  turn  mamj  to  right- 
eousness as  the  stars  forever  and  ever  (xii.  3).  Bat  few 
know  who  are  meant  by  the  intelligent,  and  by  tliose  who 
justify  [turn  to  righteousness].  It  is  commonly  believed 
that  they  arc  those  who  are  called  the  erudite  and  learned, 
especially  those  who  have  taught  in  the  church,  and  who 
have  excelled  others  in  learning  and  in  preaching,  and 
still  more  those  among  them  who  have  converted  many 
to  the  faith.  All  such  in  the  world  are  lielievetl  to  be 
the  intelligent,  but  still  they  are  not  the  intelligent  in 
heaven  of  whom  those  words  are  spoken,  unless  their 
intelligence  be  heavenly  intelligence :  what  this  is,  will 
be  told  in  what  now  follows. 

347.     Heavenly  intelligence  is  interior  intelligence, 
arising  from  the  love  of  truth,  not  for  the  sake  of  any 
glory  iu  the  world,  nor  for  the  sake  of  any  glory  in 
heaven,  but  for  the  sake  of  truth  itself,  with  which  they 
are  inmostly  affected  and  delighted.     Those   who  are 
affected  and'  delighted  with  truth  itself,  are  affected  and 
delighted  with  the  light  of  heaven  ;  and  they  who  are 
affected  and  delighted  with  the  light  of  heaven,  are  also 
affected  and  delighted  with  divine  truth,  yea,  with  the  Lord 
Himself  ;  for  the  light  of  heaven  is  diviue  truth,  and  divine 
truth  is  the  Lord  in  heaven  (see  above,  n.  12G-140).    This 
light  does  not  enter  except  into  the  interiors  of  the  mind  ; 
for  the  interiors  of  the  mind  are  formed  for  receiving 
that  light,  and  as  it  enters,  it  also  affects  and  delights  ; 
for  whatever  flows  iu  from  heaven  and  is  received,  has 
in  it  something  delightful  and  pleasant.     Hence  is  the 
genuine  affection  of  truth,  which  is  an  affection  of  truth 


for  the  sake  of  truth.     Those  who  are  in  this  affection, 
or  what  is  the  same  thing,  who  are  in  this  love,  are  in 
heavenly  intelligence,  and  shine  in   heaven  as  with  the 
splendor  of  the  firmament.      They  shine  thus  because 
divine  truth,  wheresoever  it  is  in  heaven,  gives  light  (see 
above,  n.  132);  and  the  expanse  of  heaven,  from  corre- 
spondence, signifies  that  interior  intellectual,  as  well  with 
angels  as  with  men,  which  is  iu  the  light  of  heaven.    But 
those  who  are  in  the  love  of  truth  either  for  the  sake  of 
glory  in  the  world,  or  for  the  sake  of  glory  in  heaven, 
cannot  shine  in  heaven,  since  they  are  not  dcligiited  and 
affected  with  the  light  itself  of  heaven,  Imt  with  the  light 
©f  the  world  ;  and  this  light  without  that,  in  heaven  is 
mere  thick  darkness.   For  the  glory  of  self  predominates, 
because  it  is  the  end  in  view ;  and  when  that  glory  is  the 
end,  the  man  regards  himself  principally,  and  the  truths 
which  are  subservient  to  his  own  glory  he  regards  only 
as  means  to  the  end,  and  as  instruments  of  service.     For 
he  who  loves  divine  truths  for  the  sake  of  his  own  glory 
regards  himself  in  divine  truths,  an<l  not  the  Lord.     For 
this  reason  he  turns  his  sight,  which  is  that  of  the  un- 
derstanding and   faith,  from   heaven  to  the  world,  and 
from  the  Lord  to  liimself.    Hence  it  is  that  such  are  in 
the  light  of  the  world,  and  not  in  the  light  of  heaven. 
These  in  the  external  form,  thus  before  men,  ai>peur 
equally  as  intelligent  as  those  who  are  in  the  light  of 
heaven,   because  they   speak   in  a  similar  manner,  and 
sometimes  in  external  appearance  more  wisely,  because 
excited  by  self-love,  and  taught  to  counterfeit  1  eavenly 
affections;  but  still,  in  the  internal  form,  in  whicli  they 
appear  before  the  angels,  they  are  altogether  of  another 
character.    From  these  things  it  may  in  some  d*^gree  be 
.  manifest,  who  those  are  who  are  meant  by  the  intelli- 
gent, who   will  shine   in  heaven  as  with  the  splendor 
of  the  firmament ;  but  who  those  are  who  are  meant  by 
those  justifying  many,  who  will  shine  as  the  s*;ar8,  shaU 
now  be  told. 


^...^.,...j,,.....^^^^,.^^j«L-..^,atu,jii!b.iLiL»iaa^ 


208 


HEAVEN  AND  HELL. 


348.     By  those  who  justify  many,  are  meant  those 
who  are  wise,  and  in  heaven  tlio^e  are  called  wise  who 
are  in  pood,  and  thuse  are  in  good  who  apply  divine 
truths  immediately  to  the  life;  for  divine  truth,  when  it 
becomes  of  the  life,  becomes  good,  8ince  it  becomes  of 
the  will  and  love,  and  whatever  is  of  the  will  and  love, 
this  is  called  good  :  these  therefore  are  called  wise,  for 
wisdom   is  of  the   life.     On  the  other  hand  those  are 
called  intelligent  who  do  not  apply  divine  truths  im- 
mediately to   the  life,  but   first  to  the  memory,  from 
which   tliey  are   afterwards  taken   and  applied  to  life. 
IIow  and  how  much  the  wise  and  the  intelligent  differ 
in  the  heavens,  may  he  seen  in  the  chapter  wliich  treats 
of  the  two  kingdoms  of  heaven,  the  celestial  and  the 
spiritual   (u.  20-28),  and  in  the  chapter  which  treats  of 
the  tliree  heavens  (u.  29-40).     Those  who  are  in  the 
celestial  kingdom  of  the  Lord,  consequently  who  are  in 
the  tliird  or  inmost  heaven,  are  called  just,  because  they 
attribute  nothing  of  justice  to  themselves,  but  all  to  the 
Lord  ;  tiie   justice  of  the  Lord  in  heaven  is  the  good 
which   is  from  the  Lord.     These  tlierefore  are  meant 
here  by  those  who  justify;  and  these  also  are  those  con- 
cerning whom  the  Lord  says,  The  just  shall  shine /oiih 
as  the  sun  in  the  kim/dom  of  their  Father  (Matt.  xiii.  43). 
That  they  shine  as  the  sun.  is  because  they  are  in  love 
to  the  Lord  from  the  Lord,  and  that  love  is  understood 
by  the  sun,  may  be  seen  above  (u.  116-12.5):  the  light 
also  with  them  is  flamy,  and  the  ideas  of  their  thought 
partake  of  the  flanjy,  because  they  receive  the  good  of 
love  immediately  from  the  Lord  as  the  sun  in  heaven.  ^ 
349.     All  who  have  procured  to  themselves  intelli- 
gence and  wisdom  iu  the  world,  are  received  in  heaven, 
and  become  angels,  every  one  according  to  the  quality 
and   quantity   of    his   intelligence   and  wisdom.     For, 
whatever  a  man  acquires  to  himself  in  the  world,  this" 
remains,  and  he  carries  it  with  him  after  death,  and  also 
it  is  increased  and  hlled,  but  within  the  degree  of  the 


THE  WISE  AND  THE  8IMPLE  IN  nEAVE>7.    209 


affection  and  desire  of  truih  and  its  g^od,  and  not  be- 
yond it  Those  who  had  but  litUe  affection  and  desire, 
receive  but  little,  yet  still  as  nmch  as  they  can  receive 
within  tliat  degree;  but  those  who  had  much  affection 
and  desire  receive  much  :  the  degree  itself  of  affection 
and  desire  is  a.s  the  measure,  which  is  increased  to  the 
full,  more  therefore  to  him  who  has  a  great  measure, 
and  less  to  him  who  has  a  small  one.  The  reason  that 
it  is  so,  is  because  the  love,  to  which  belong  affection 
and  desire,  receives  all  that  which  is  agreeable  to  itself ; 
hence  as  much  as  the  love  is,  so  much  he  receives.  This 
is  meant  by  the  Lord's  words :  7o  everij  one  who  hath, 
shall  be  given,  that  he  may  have  more  abundantly  (Matt, 
xiii.  12;  xxv  29).  Into  his  bosom  shall  be  given  gttod 
mrasinr,  pressed  down,  shaken  together,  and  running  over 
(Luke  vi  38). 

350.  All  are  received  into  heaven  who  have  loved 
truth  and  gt)od  for  the  sake  of  truth  and  good;  those 
therefore  who  have  loved  much,  are  they  who  are  called 
wise,  but  tht»se  who  have  loved  little,  are  they  who  are 
called  simple  Tiie  wise  in  heaven  are  in  much  light, 
but  the  simple  in  heaven  are  in  less  light;  every  one 
according  to  the  degree  of  his  love  of  good  and  truth. 
To  h»ve  truth  and  good  for  the  sake  of  truth  and  good, 
is  to  will  them  and  to  do  them  ;  for  those  who  will  and 
do,  love,  but  not  thoi^e  who  do  not  will  and  do.  These 
al.^o  are  they  who  love  the  Lord,  and  are  loved  by  the 
].ord,  since  good  and  truth  are  from  the  Lord;  and 
because  good  and  truth  are  from  the  Lord,  the  Lord 
also  is  in  them,  consequently  He  is  also  with  those  who 
receive  good  and  truth  in  their  life  by  willing  and  doing. 
Man  also,  viewed  in  himself,  is  nothing  else  but  his  own 
good  and  truth,  because  good  is  of  his  will  and  truth  is 
of  his  understanding,  and  man  is  such  as  his  will  and 
understanding  are:  hence  it  is  manifest  that  man  is  so 
far  loved  by  the  Lord,  as  his  will  is  formed  from  griod, 
and  his  understanding  is  formed  from  truth.    To  l>e 


210 


HEAVEN  AND  IIELL. 


loved  by  the  Lord  is  also  to  love  the  Lord,  since  love  is 
reciprocal ;  for  the  Lord  gives  to  him  who  is  loved  the 

faculty  of  loving. 

351.     It  is  believed  in   the  world  that   those   who 
know  many  things,  whether  it  be  from  the  doctrines  of 
the  church  and  the  Word,  or  from  sciences,  see  truths 
more  interiorly  and  acutely  than  others,  thus  that  they 
are  more  intelligent  and  more  wise  ;  such  persons  be- 
lieve so  concerning  themselves :  but  what  true  intelli- 
gence and  wisdom  are,  what  spurious,  and  what  false, 
shall  be  told  in  what  now  follows.     True  intelligence 
and  wisdom  are  to  see  and  perceive  what  is  true  and 
good,  and  thence  what  is  false  and   evil,  and   to  dis- 
tinguish them  well,  and  this  from  interior  intuition  and 
perT-eption.     With  every  man  there  are  interiors  and  ex- 
teriors ;  interiors  are  what  are  of  the  internal  or  spirit- 
uai  man,  but  exteriors  are  what  are  of  the  external  or 
natural  man  ;  as  the  interiors  are  formed  and  make  one 
with   the  exteriors,  so   man   sees  and   perceives.     The 
interiors  of  man  can  be  formed  only  in  heaven,  but  the 
exteriors  are  formed  in  the  world ;  when  the  interiors 
are  formed  in  heaven,  then  the  things  which  are  there 
flow  into  the  exteriors  which  are  from  the  world,  and 
form  them  to  correspondence,  that  is,  that  they  may  act 
as  one  with  thtm  ;  when  this  is  done,  nian  sees  and  per- 
ceives from   the   interior.     That  the  interiors  may   be 
formed,  the  only  means  is,  that  man  should  look  to  the 
Divine  and  to  heaven  ;  for,  as  was  said,  the  interiors  are 
formed  in  heaven ;  and  man  then  looks  to  the  Divine, 
when  he  believes  in  the  Divine,  and  believes  that  from 
the  Divine  is  all  truth  and  good,  consequently  all  intelli- 
gence and  wisdom  ;  and  he  then  believes  in  the  Divine, 
when  he  is  willing  to  be  led  by  the  Divine.     Thus,  and 
not  otherwise,  the  interiors  of  man  are  opened.    The 
man  who  is  in  that  faith  and  in  a  life  according  to  the 
faith,  has  the  power  and  faculty  of  understanding  and 
being  wise.    But  in  order  to  become  intelligent  and 


THE  WISE  AND  THE  SIMPLE  IN  HEAVEN.    21 1 


wise,  he  must  learn  many  tilings,  not  only  those  which 
are  of  heaven,  but  also  those  wiiiih  are  of  the  world  ; 
those  which  are  of  heaven,  from  the  Word  and  from 
the  church,  and  those  which  are  of  the  world,  from  the 
sciences.  As  far  as  man  learns  and  applies  to  life,  so 
far  he  becomes  intelligent  and  wise,  for  so  far  the  interior 
sight  which  is  of  his  understanding,  and  the  interior 
affection  which  is  of  his  will,  are  perfected.  The  simple 
of  this  class  are  those  whose  interiors  are  open,  but 
not  so  cultivated  by  spiritual,  moral,  civil,  and  natural 
truths  ;  they  perceive  truths  when  they  hear  them,  hut 
do  not  see  them  in  themselves  ;  but  the  wise  of  this  class 
are  those  whose  interiors  are  not  only  open,  but  also 
cultivated  ;  these  also  see  truths  in  themselves,  and  per- 
ceive them.  From  these  things  it  is  manifest,  what 
true  intelligence  and  wisdom  are. 

352.  Spurious  intelligence  and  wisdom  are  not  to 
see  and  perceive  what  is  true  and  good,  and  thence  what 
is  false  and  evil,  from  within,  but  only  to  believe  that  to 
be  true  and  good,  and  that  to  be  false  and  evil,  which 
are  said  to  be  so  by  others,  and  tiien  to  confirm  it.  Those 
who  do  not  see  truth  from  truth,  but  from  another,  can 
take  up  and  believe  what  is  false  as  well  as  what  is  true, 
and  also  confirm  it  until  it  appears  as  truth  ;  for  what- 
ever is  confirmed  puts  on  the  appearance  of  truth,  and 
there  is  nothing  which  cannot  be  confirmed.  The  in- 
teriors of  those  are  oj>en  only  from  i)eneath,  but  their 
exteriors  are  open  as  far  as  they  have  confirmed  them- 
selves. For  this  reason  the  light  from  which  they  see  is 
not  the  light  of  heaven,  but  it  is  the  light  of  the  world, 
which  is  called  natural  light  [lumen].  In  this  light 
falses  can  shine  like  truths  ;  indeed,  when  they  are  con- 
firmed, they  can  be  resplendent,  but  not  in  the  light  of 
heaven.  Of  this  class,  those  are  less  intelligent  and  wise 
who  have  confirmed  themselves  much,  and  tliose  are 
more  intelligent  and  wise  who  have  confirmed  themselves 
little.    From  these  things  it  is  manifest  what  spurious 


212 


HEAVEN"  AND  HELL. 


intellifreuce  and  wisdom  are.  But  those  are  not  of  thi» 
class,  who  in  childhood  supposed  tliose  thinj^s  to  l)0  true 
whicli  tliey  heard  from  their  masters,  if  in  a  riper  age 
when  they  think  from  their  own  undersraiiding,  they  do 
not  remain  in  them,  hut  desire  truth,  and  from  desire 
seek  it,  and  when  they  find  it,  are  interiorly  affected  ; 
these,  hecanse  they  are  affected  with  truth  for  the  sake 
of  truth,  see  the  truth  before  they  confirm  it.  This  may- 
be illustrated  by  an  example.  There  was  a  discourse 
amonj:  spirits,  whence  it  is  that  animals  are  born  into 
all  the  science  suitable  to  their  natures,  but  not  man  ; 
and  it  was  said  that  the  reason  is,  because  animals  are 
in  the  order  of  their  life,  but  not  man  ;  who  must,  there- 
fore, be  led  into  order  by  knowledges  and  sciences.  But 
if  man  were  born  into  the  order  of  his  life,  which  is  to 
love  God  above  all  things,  and  his  neighbor  as  himself, 
he  would  be  born  into  intelligence  and  wisdom,  and 
hence  also  into  the  belief  of  all  truth,  so  far  as  he  acquires 
knowledges  The  good  spirits  immediately  saw  this,  and 
perceived  that  it  was  so,  and  this  only  from  the  light 
of  truth ;  but  the  spirits  who  had  confirmed  themselves 
in  f<iith  alone,  and  had  thereby  thrown  aside  love  and 
charity,  could  not  understand  it,  because  the  light  of  the 
false  confirmed  with  them  had  obscured  the  light  of 
truth. 

353.  False  intelligence  and  wisdom  is  all  that  which 
is  without  acknowledgment  of  the  Divine;  for  all  those 
who  do  not  acknowledge  a  Divine,  but  nature  instead  of 
the  Divine,  think  from  the  corporeal  sensual  faculty, 
and  are  merely  sensual,  however  erudite  and  learned 
they  are  believed  to  be  in  the  world  ;  but  their  erudition 
does  not  ascend  beyond  such  things  in  the  world  as  ap- 
pear l>efore  the  eyes,  which  they  keep  in  the  memory 
and  look  at  almost  materially,  although  the  same  sci- 
ences are  what  serve  the  truly  intelligent  for  the  form- 
ing of  the  understanding.  By  the  sciences  are  meant 
the  various  kinds  of  experimental  knowledge,  as  physics, 


THE  WISE  AND  THE  SIMPLE  IN  HEAVEN.    213 


a/i<onomy,  chemistry,  mechanics,  geometry,  anatomy, 
pdychology,  philosophy ;  the  history  of  kingdoms,  and 
also  of  the  learned  world  ;  criticisms  and  languages. 
Prelates  who  deny  a  Divine,  do  not  elevate  their 
thoughts  above  the  sensual  things  of  the  external  man ; 
they  do  not  regard  the  thingsof  the  Word  otherwise  than 
as  others  regard  the  sciences,  nor  do  they  make  them 
matters  of  tliought  or  of  any  intuition  by  an  cidight- 
ened  rational  mind,  because  their  interiors  are  closed, 
and  at  the  same  time  with  them  the  exteriors  next  to 
the  interiors.  'I'hat  they  are  closed,  is  I>ecau.se  they  have 
turned  them.selves  away  from  heaven,  and  have  turned 
backwards  those  things  which  were  capable  of  looking 
thither,  which  are  tlie  interiors  of  the  human  mind,  as 
was  said  above:  hence  it  is  that  they  cannot  see  wliat 
is  true  and  good,  since  to  them  these  are  in  tliick-dark- 
ness,  but  what  is  false  and  evil  is  in  light.  Still  how- 
ever sensual  men  can  reason,  some  of  them  more  cun- 
ningly and  acutely  than  others,  but  from  .the  fallacies  of 
the  senses  confirmed  by  their  scientilics;  and  Ijecause 
they  can  thus  reason,  they  also  believe  themselves  wiser 
than  others.  The  fire  which  kindles  with  affection  their 
reasonings,  is  the  fire  of  the  love  of  self  and  tlie  world. 
These  are  they  who  are  in  false  intelligence  and  w  isdom, 
and  who  are  meant  by  the  Lord  in  Matthew  :  Steintj  tkry 
see  not,  and  hearirKj  thei/  hear  not,  neither  do  the}/  under- 
stand  (xiii.  13-15).  And  in  another  place:  These  thiuf/g 
are  hid  from  the  intelligent  and  wise,  and  revealed  to  in- 
fants  (xi.  25,  26). 

354.  It  has  been  granted  me  to  speak  with  many  of 
the  learned  after  their  departure  from  the  worhl  ;  with 
some  who  were  of  most  distinguished  reputation,  and 
were  celebrated  by  their  writings  in  the  literary  world, 
and  with  some  who  were  not  so  celebrated,  but  still  had 
hidden  wisdom, in  themselves.  Those  who  in  heart  de- 
nied the  Divine,  however  they  confessed  llim  with  the 
mouth,  were  become  so  stupid,  that  they  could  scarcely 


HEAVEN  AND  HELL. 


214 

comprehend  anv  civil  tr^  still  les.  any  spiritual  truth 
iHvas  perceived,  and  also  seen,  that  the  -termors  of 
their  minds  were  so  clo.ed  that  they  appeared  as  black 
Bince  Lh  things  in  the  spiritual  world  are  presented  to 
he  si'ht  a^  thai  they  could  not  endure  any 

heaN  enly  light,  nor  admit  anv  influx  from  heaven.   1  hat 
WackneL  i^i  which  their  interiors  appeared,  was  greater 
anemone  extended  with  those  who  had  confirmed  them 
selves  a'^inst  the  Divine  by  the  scientifacs  of  their  learn- 
:!:    sTh  in  the  other  life  receive  with  delight  all  that  is 
fa?se  which  they  imbibe  as  a  sponge  does  water ;  and 
thev'ripel  all  truth,  as  an  elastic  bony  substance  repels 
wl^  ansupon  it.'  It  is  said  also  that  the  intenors  of 
those  who  have  confirmed  themselves  agams     he  l)u 
vine,  and  in  favor   of   nature,  are  ossihed  ;  the  r  head 
also  appears  callous,  as  of  ebony,  even  to  the  nose  --  an 
Meat  ion  that  they   have   no  longer  any   perception. 
They  X  are  of  this  description  are  immersed  in  quag- 

Ire's,  which  appear  like  ^o.-' ^^^^^  theirLls'es  are 
a.ritation  by  the  fantasies  into  which  their  fal.es  are 
U^rned      Their  infernal  fire  is  the  lust  of  glory  and  of  a 
name  from  which  lust  they  inveigh  one  against  another 
and  f  om  infernal  ardor  torment  those  there  who  do  no 
worship  them  as  deities;  and  this  they  do  to  each  othe 
Tturnl     Into  such  things  all  the  1---^.^ .^^^^^^ 
is  changed,  which  has  not  received  into  itself  light  from 
heaven  by  the  acknowledgment  of  the  Divine. 

355      That  they   are  such   in   the  spiritual   world 
when  they  come  thither  after  death,  may  be  concluded 
Trom  this'alone,  that  all  tjungs  which  are  -  the  natura 
memory    and  immediately  conjoined  to  the  things  ot 
Zmyle.se,  as  are  such  scientincs  -J-^eeen  men- 
tioned iust  above,  are  then  quiescent,  and  only  the  m 
i^al  things  derived  from   them  serve  ^^r  «^^^^ 
for  discourse  there.     For  man  ^^";«\^^^\*",!^  ^^^^]  '^ 
natural  memory,  but  the  things  -»-f  ^^^/^.^^'^^^^^^ 
under  his  view,  and  do  not  come  mto  his  thought,  as 


THE  WISE  AND  THE  SIMPLE  IN  nEA\^N.    215 

when  he  lived  in  the  world.  He  can  take  nothing  from 
it,  and  produce  it  in  spiritual  light,  because  the  thing** 
in  it  are  not  objects  of  that  light.  But  the  rational 
or  intellectual  things,  which  man  aciiuired  from  the 
sciences  whilst  he  lived  in  the  body,  agree  with  the  light 
of  the  spiritual  world  ;  consequently,  as  far  as  the  spirit 
of  man  is  made  rational  by  knowledges  and  sciences  in 
the  world,  so  far  lie  is  rational  after  being  loosed  from 
the  body ;  for  tlien  man  is  a  spirit,  and  it  is  the  spirit 
which  thinks  in  the  body. 

356.  With  respect  however  to  those  who  by  knowl- 
edges and  sciences  liave  procured  to  themselves  in- 
telligence and  wisdom,  who  are  those  who  have  applied 
all  things  to  the  use  of  life,  and  at  the  same  time  have 
acknowledged  the  Divine,  loved  the  Word,  and  lived  a 
spiritual  moral  life  (of  which  above,  n.  319),  the  sciences 
have  served  them  as  the  means  of  becoming  wise,  and 
also  of  corroborating  the  things  which  are  of  faith. 
Their  interiors,  which  are  of  the  mind,  have  been  \yeT- 
ceived  and  also  seen  as  if  transparent  from  light,  of  a 
shining  white,  llamy,  or  blue  color,  such  as  that  of  trans- 
lucent diamonds,  rubies,  and  sap])hires  ;  and  tliis  accord- 
ing to  confirmations  in  favor  of  a  Divine,  and  in  favor  of 
divine  trutli^,  from  the  sciences.  Such  is  the  api>earance 
of  true  intelligence  and  wisdom,  when  presented  to  view 
in  the  8j)iritnal  world,  and  is  derived  from  the  light  of 
heaven,  which  is  divine  truth  proceeding  frt)in  the  Lord, 
from  which  is  all  intelliirence  ami  wisdom  (see  above,  n. 
126-133).  The  ])lane8  of  that  light,  in  which  variega- 
tions as  of  colors  exist,  are  the  interiors  of  the  mind  ;  and 
the  confirmations  of  divine  truths  by  those  things  whicli 
are  in  nature,  thus  which  are  in  the  sciences,  p-oduce 
those  variegations.  For  the  interior  mind  of  man  looks 
into  tlie  things  of  the  natural  memory,  and  those  things 
there  which  confirm,  it  sublimates  as  it  were  by  the  fire 
of  heavenly  love,  and  wi:hdraws  them,  and  purifies  them 
even  into  spiritual  ideas.    That  this  is  the  case,  maa 


io 


HEAVEJT  AND  HELL. 


I 


does  not  know  so  long  as  he  lives  in  the  body,  since 
there  he  thinks  both  spiritually  and  naturally,  and  the 
tilings  which  he  then  thiuka  spiritually  he  does  not  per- 
ceive, but  only  those  which  he  thinks  naturally.  When 
however  he  comes  into  the  spiritual  world,  he  does  not 
perceive  what  he  thought  naturally  in  the  world,  but 
what  he  thought  spiritually ;  thus  the  state  is  chauged. 
From  these  things  it  is  evident,  that  man  by  knowl- 
edges and  sciences  is  made  spiritual,  and  that  these  are 
the  means  of  becoming  wise,  but  only  with  those  who  in 
faith  and  life  have  acknowledged  the  Divine.  They  are 
also  accepted  in  heaven  above  others,  and  are  there 
among  those  who  are  in  the  midst  (n.  4.}).  because  they 
are  in  light  mi»re  than  the  rest.  These  are  the  intelli- 
gent and  wise  in  heaven,  who  sliine  as  with  the  splendor 
of  the  tirmament,  and  who  shine  as  the  stars.  The  sim- 
ple are  those  who  have  acknowledged  the  Divine,  loved 
the  Word,  and  lived  a  spiritual  and  moral  life,  while 
their  interiors,  which  are  of  the  rational  mind,  they  have 
not  thus  cultivated  by  knowledges  and  sciences.  The 
human  mind  is  as  ground,  which  is  such  as  it  is  made  by 
cultivation. 


THE  RICH  AND  THE  POOR  IN^  HEAVEN. 

357.  There  are  various  opinions  concerning  recep- 
tion into  heaven.  Some  suppose  that  tlie  poor  are  re- 
ceived, and  not  the  rich  ;  some  tiiat  the  rich  and  poor  are 
received  alike;  some  that  the  rich  cannot  be  received 
unless  they  give  up  their  wealth,  and  become  as  the 
poor:  and  each  confirms  his  opinion  from  the  Word. 
But  those  who  make  a  distinction  between  the  rich  and 
the  poor  as  to  heaven,  do  not  understand  the  Word 
The  Word  in  its  bosom  is  spiritual,  but  in  the  letter  nat- 
ural ;  they  therefore  who  take  the  Word  only  accord- 
ing to  the  litetal   sense,  and    not    according   to  anj 


THE  RICH  AND  THE  POOR  IN  HEAVEN.      2 1 7 

spiritual  sense,  err  in  many  things,  especially  con- 
cerning the  rich  and  the  poor  ;  as  that  it  is  as  difficult 
for  the  rich  to  enter  into  heaven,  as  for  a  camel  to 
pass  through  the  eye  of  a  needle  ;  and  that  it  is  easy  for 
the  poor,  because  they  are  poor,  since  it  is  said,  Diosscd 
are  the  poor,  for  theirs  is  the  kingdom  of  heaven  (Luke  vL 
20,  21).  But  those  who  know  anything  of  the  sjiiritual 
sense  of  the  Word,  think  otherwise  ;  they  know  that 
heaven  is  for  all  who  live  the  life  of  faith  and  love, 
whether  they  be  rich  or  ]>oor.  But  who  are  meant  by 
the  rich  in  the  Word,  and  who  by  the  poor,  will  l)e  told 
in  what  follows.  From  much  converse  and  life  with  the 
angels,  it  has  been  given  mo  to  know  for  certain  that  the 
rich  come  as  easily  into  heaven  Jis  the  jjoor,  and  that  mail 
is  not  excluded  from  heaven  because  he  lives  in  abun- 
dance, neither  is  he  received  into  heaven  because  he  id  ia 
poverty.  There  are  there  both  rich  and  po«)r,  an<l  many 
of  the  rich  in  greater  glory  and  happiness  than  tlie  poor. 
358.  It  is  I  roper  to  observe  in  the  outset,  tliat  a  man 
raay  acquire  riches  and  accumulate  wealth  so  far  as  op- 
portimiiy  is  given,  ])rovidcHl  it  be  not  done  witli  craft  and 
dishonesty  ;  that  he  may  eat  and  drink  delicately,  pro- 
vided he  does  not  place  his  life  in  it;  that  be  may  dwell 
magnilicently  according  to  his  condition,  nmy  converse 
with  others  as  others  do,  frequent  places  of  amusement, 
and  talk  about  the  affairs  of  the  world  ;  an«l  that  he  has 
no  need  to  walk  as  a  devotee,  with  a  sad  and  sorrowful 
face  and  drooping  head,  but  to  be  joyful  an<l  cheerful; 
nor  need  he  give  his  goods  to  the  poor,  except  so  far  an 
affection  leads  him.  In  a  word,  he  may  live  outwardly 
altogether  like  a  man  of  the  world;  and  these  things  do 
not  hinder  a  man's  coming  into  heaven,  ]jrovided  that 
inwardly  in  himself  he  thinks  properly  about  Gocl,  and 
acts  sincerely  and  justly  with  his  neighbor.  JAir  man  is 
sucIj  as  his  affection  and  thouglit  arc,  or  vsuch  as  Wis  love 
and  faith  are.'aud  from  this  all  bin  external  acts  derive 
their  life ;  siucu  to  act  is  to  will,  and  to  speak  is  to 


HEA\^N  AND  HELL. 


218 

think,  as  every  one   acts   from   will  and  speaks  from 
thought.     Bv  what  is  said  in  the  Word,  that  man  will 
be  judged  according  to  his  deeds,  and  that  ho  will  be 
rewarded   according  to  his  works,  is   meant    therefore 
that  he  will   be  ju.lged  and  rewarded  according  to  his 
thought  and  affection,  from  which  are  his  deeds,  or 
which  are  in  his  deeds  ;  for  deeds   are  of  no  account 
without   them,  and  are  altogether  such  as   they   are. 
Hence  it  is  evident  that  the  external  of  man  does  not  do 
anything,  but  his  internal,  from  which  the  external  is 
derived.     For  illustration  :  if  any  one  acts  sincerely  and 
does  not  defrau.l  another,  merely  because  he  fears  the 
laws,  the  loss  of  reputation,  and  thereby  of  honor  or  of 
gain,  and  if  that  fear  did  not  restrain,  would  defraud 
another  as  much  as  he  could,  -  his  thought  and  will  are 
fraudulent,  though  his  deeds  outwardly  appear  sincere  ; 
and  such  a  person,  because  he  is  inwardly  insincere  and 
fraudulent,  has  hell  in  himself.    But  he  who  acts  smcerely 
and  does  not  defraud  another,  because  it  is  against  C^od 
and  against  his  neighbor,  would  not  wish  to  detraud  an- 
other even  if  he  could;  his  thought  and  will  are  con- 
science  ;  he  has  heaven  in  himself.     Their  deeds  in  out- 
ward form  appear  alike,  but  internally  they  are  altogether 

unlike,  ,.  ., 

359      Since  a  man  in  outward  form  can  hve  as  others, 
can  grow  rich,  keep  a  plentiful  table,  dwell  in  an  elegant 
house,  wear  line  clothing,  according  to  his  condition  and 
functi.m:  eniov  delights  and  gratirications,  and  engage 
in  worldly  affairs,  for  the  sake  of  offices  and  business, 
and  for  the  life  both   of  the  mind    and  body, -pro- 
vided  he  inwardly  acknowledges  the  Divine,  an(^  wishes 
well  to  his  neighbor,  -  it  is  evident  that  it  is  not   so 
difficult  as  many  believe  to  enter  the  way  of  heaven. 
The  only  difficulty  is,  to  be  able  to  resist  the  love  of  self 
and  the  world,  and  to  prevent  their  predominance ;  for 
from  these  are  all  evils.     That  it  is  not  so  difficult  as  is 
believed,  is  understood  by  these  words  of  the  Lord : 


THE  RICH  AND  THE  POOR  IN  HEAVEN.      219 


L(^.urn  of  Me,  for  I  am  meek  and  lowly  of  heaH,  and  ye 
shall  find  rest  to  your  souls;  for  my  yoke  is  easy  and  my 
burden  is  light  (Matt  xi.  29,  30).  That  tho  yoke  of  the 
Lord  is  easy  and  His  burden  light,  is  because,  as  far  as 
man  resists  the  evils  springing  from  the  love  of  self 
and  the  world,  so  far  he  is  led  by  the  Lord  and  not  by 
himself ;  and  because  the  Lord  afterwards  resists  those 
evils  with  man,  and  removes  them, 

360.     I  have  spoken  with  some  after  death,  who, 
wliile  they  lived  in  the  world,  renounced  the  world,  and 
gave  themselves  up  to  a  life  almost  solitary,  that  by  an 
abstraction  of  the   thoughts   from    worldly  things,  they 
might  be  at  leisure  for  pious  meditations,  believing  tliat 
tliey  should  thus  enter  the  way  of  heaven.     But  these  in 
the  otiier  life  are  of  a  sad  temperament ;  they  despise 
others  who  are  not  like  themselves;  they  are  indignant 
that  they  do  not  attain  happiness  superior  to  others,  be- 
lieving that  they  have  merited  it ;  they  do  not  care  for 
others,  and  turn  away  from  offices  of  charity,  by  which 
is  conjunction  with  heaven.     They  desire  heaven  more 
than  others,  but  when  tliey  are  elevated  among  the  an- 
gels, they  induce  anxieties,  which  disturb  the  happiness 
of  the  angels;  wherefore  they  are  separated,  and  being 
separated   they   betake   themselves  into   desert   places, 
where  they  lead  a  similar  life  as  in   the  world.     Man 
cannot  be  formed  for  heaven  but  by  means  of  the  world  : 
there  are  the  ultimate  effects  in  which  the  affection  of 
every  one  is  to  be  terminated  ;  which  affection,  unles.i  it 
puts  itself  forth,  or  flows  out  into  acts,  which  is  done  in 
the  society  of  many,  is  suffocated  at  length  to  such  a  de- 
gree, that  a  man  no  longer   regards  his  neighbor,  but 
himself  alone.     From  this  it  is  evident  that  a  life  of 
charity  towards  the  neighl)or,  which  is  to  do  what  is  just 
and  right  in  every  work  and  in  every  function,  leads  to 
heaven,  but. not  a  life  of  piety  without  charity;  conse- 
quently, that  the  exercises  of  charity,  and  the  increase 
~  of  that  life  thereby,  can  be  given  so  far  as  man  is  in  bus- 


220 


HEAVEI7  AND  HETX. 


iness  ;  and  so  far  cannot  be  piven  as  he  removes  himself 
from  it.  On  this  subject  I  shall  speak  now  from  expe- 
rience. Many  of  those  who  in  the  world  were  emidoyed 
in  trading  and  merchandise,  and  also  became  rich  by 
these  employments,  are  in  heaven ;  but  fewer  of  those 
who  have  been  in  stations  of  honor,  and  become  rich  by 
their  offices ;  the  reason  is  that  the  latter,  by  the  pains 
and  honors  bestowed  upon  them  on  account  of  their  dis- 
pensing justice  and  e{iuity,  and  lucrative  and  honorable 
posts,  were  induced  to  love  themselves  and  the  world, 
and  thereby  to  remove  their  thoughts  and  affections 
from  heaven,  and  turn  them  to  themselves ;  for  as  far  as 
a  man  loves  himself  and  the  world,  and  regards  himself 
and  the  world  in  everything,  so  far  he  alienates  himself 
from  the  Divine,  and  removes  himself  from  heaven. 

361.     The  lot  of  the  rich  in  heaven  is  such  that  they 
excel  the  rest  in  opulence,  some  of  them  dwelling  in  pal- 
aces, within  which  all  things  shine  as  from  gold  and 
silver  ;  and  they  have  an  abundance  of  all  things  for  the 
uses  of  life :  yet  they  do  not  set  their  heart  at  all  on 
those  things,  but  on  uses  ;  these  they  view  clearly  and 
as  in  lic^ht,  but  the  gold  and  silver  obscurely  and  as  in 
shade  respectively.    The  reason  is  that  in  the  world  they 
loved  uses,  and  gold  and  silver  only  as  means  and  instru- 
ments.    Uses  themselves  shine  thus  in  heaven,  the  good 
of  use  as  gold,  and  the  truth  of   use  as  silver.     Such 
therefore  as  their  uses  in  the  world  were,  such  is  their 
opulence,  and  such  their  delight  and  happiness.     G«»od 
uses  are  for  one  to  provide  for  himself  aiul   his  own  the 
necessaries  of  life;  also  to  wish  for  an  abundance  for 
the  sake  of  his  country,  also  of  his  neighbor,  whom  a  rich 
man  can  in  many  ways  benefit  more  than  a  poor  nnm  ; 
and  because  thus  he  can  remove  his  mind  from  an  indo- 
lent life,  which  life  is  hurtful,  since  in  it  man  thinks  evil 
from  the  evil  implanted  in  him.     These  uses  are  good, 
BO  far  as  they  have  in  them  the  Divine,  that  is.  so  far  as 
man  looks  to  the   Divine  and  to   heaven,  and  places  his 
good  in  them,  and  in  wealth  only  subservient  good. 


THE  RICH  AND  THE  POOR  IX  HEAVEN.      221 

362.  But  contrary  is  the  lot  of  the  rich  who  have 
not  l>elieved  in  the  Divine,  and  have  rejected  from  their 
mind  the  tilings  which  are  of  heaven  and  the  church  ; 
they  are  in  hell,  where  are  filtn,  misery,  and  want.  Into 
such  things  riciies  are  changed  which  are  loved  as  an 
end  ;  nor  only  riches,  but  also  tlio  uses  themselves,  which 
are  either  that  they  may  live  as  they  like  and  indulge  ia 
pleasures,  and  may  be  able  to  give  up  the  mind  more 
abundantly  and  freely  to  the  commission  of  wickedness, 
or  that  they  may  rise  above  others,  whom  they  despise. 
•Such  riclies,  and  such  uses,  because  they  have  nothing 
spiritual  ia  them,  but  only  what  is  earthly,  become  filthy  ; 
for  a  spiritual  principle  in  riches  and  their  uses  is  like  a 
soul  in  the  body,  and  as  the  light  of  heaven  in  moist 
ground.  They  also  become  putrid  as  a  body  witliout  a 
soul,  and  as  moist  ground  without  the  light  of  heaven. 
The.se  are  they  whom  riches  have  seduced  and  with- 
diawn  from  heaven. 

363.  Every  man's  niling  affection  or  love  remains 
with  him  after  death,  nor  is  it  extirpated  to  eternity,  since 
the  spirit  of  man  is  altogether  as  his  love  is,  and,  what 
is  an  arcanum,  the  bodv  of  every  spirit  and  angel  is  the 
external  form  of  his  love,  altogether  corresponding  to 
the  internal  form,  which  is  of  his  natural  mind  and 
rational  mind.  Hence  it  is  that  spirits  are  known  as  to 
their  quality  from  the  face,  from  the  gestures,  and  from 
the  speech  ;  and  man  also  would  be  known  as  to  his 
spirit,  while  he  lives  in  the  world,  if  he  had  not  learned, 
in  his  face,  gesture,  and  speech,  to  counterfeit  things  not 
his  own.  From  this  it  may  be  manifest  that  man  re- 
mains to  eternity  such  as  his  ruling  affection  or  love  is. 
It  has  been  granted  me  to  speak  with  some  who  lived 
seventeen  centuries  ago,  and  whose  lives  are  well  known 
by  what  was  written  at  that  time,  and  it  was  found  that 
each  was  still  actuated  by  his  own  love,  the  same  that  it 
was  then.  From  this  again  it  may  be  manifest  that  the 
love  of  riches,  and  of   uses  from  riches,  remains  with 


222 


HEAVEN-  AND  HELL. 


every  one  to  eternity,  and  that  it  is  altogether  sach  as 
was  procured  in  the  world  ;  yet  with  this  difference,  that 
riches  with  those  whom  they  had  served  for  good  uses, 
are  turned  into  delights  according  to  the  uses,  and  that 
riches  with  those  whom  they  had  served  for  evil  uses, 
are  turned  into  filth  ;  with  which  also  they  are  then  de- 
lighted, as  in  the  world  they  were  with  riches  for  the 
sake  of  evil  uses.  That  they  are  then  delighted  with 
filth,  is  because  filthy  pleasures  and  crimes,  which  had 
been  to  them  the  uses  from  riches,  and  also  avarice, 
which  is  the  love  of  riches  without  use,  correspond  to 
filth  :  spiritual  filth  is  nothing  else. 

364.     The  poor  do  not  come  into  heaven  on  account 
of  their  poverty,  but  on  account  of  their  life      The  life 
of  every  one   follows   him,  whether   he  be  rich  or   poor. 
There  is  no  peculiar  mercy  for  one  more  than  for  tlie 
other;  he  is  received  who  has  lived  well,  and  he  is  re- 
jected  who   has   lived  ill.     Moreover   poverty   equally 
seduces  and  witlidraws   man   from    heaven   as   wealth. 
There  are  very  many  among  the  poor  wlio  are  not  con- 
tented with  their  lot,  who  seek  for  many  things,  and  be- 
lieve riches  to  be  blessings ;  and  so  when  they  do  not 
receive  them,  they  are  angry,  and  think  evil  of  the  Divine 
Providence.     They  also  envy  others  their  good  things, 
and  equally  defraud  others,  when  occasion  is  given ;  and 
they  also  live  equally  in  filthy  pleasures.    But  it  is  other- 
wise with  the  poor  who  are  content  with  their  lot,  who  are 
careful  and  diligent  in  their  work,  and  love  labor  better 
than  idleness,  and  act  sincerely  and  faithfully,  and  then 
at  the  same  time  live  a  Christian  life.    I  iiave  sometimes 
spoken  with  those  who  were  of  the  rustic  clas.s,  and  from 
the  lower  orders  in  societv,  who  while  thev  lived  in  the 
world  believed  in  God,  and  did  what  was  just  and  right 
in  their  works.     These,  because   they  were  in  the  affec- 
tion of  knowing  truth,  asked  what  charity  was  and  what 
faith  was,  because  in  the  world  they  had   heard   much 
about  faith,  but  in  the  other  life  much  about  charity. 


THE  RICH  AND  THE  POOR  IN  HEAVEN.      223 

It  was  therefore  said  to  them  that  charity  is  all  tiiat 
which  is  of  life,  and  faith  all  that  which  is  of  doctrine; 
consequently,  that  charity  is  to  will  and  do  what  is  just 
and  right  in  every  work,  but  faith  to  think  justly  and 
rightly ;  and  that  faith  and  charity  conjoin  themselves, 
like  doctrine  and  a  life  according  to  it,  or  like  thought 
and  will;  and  that  faith  becomes  charity,  when  what  a 
man  thinks  justly  and  rightly,  he  also  wills  and  does, 
and  that  then  they  are  not  two  but  one.  This  they  under- 
stood well  and  rejoiced,  sayiug  that  they  did  not  com- 
prehend in  the  world  that  to  believe  was  anything  else 
than  to  live. 

365.  From  these  things  it  may  be  manifest  that  the 
rich  come  into  heaven  equally  as  the  poor,  aud  the  one 
as  easily  as  the  other.  That  it  is  believed  that  the  poor 
come  easily  into  heaven,  and  the  rich  with  difficulty,  is 
because  the  Word  has  not  been  understood,  where  the 
rich  and  poor  are  named.  By  the  rich  there,  in  the 
spiritual  sense,  are  meant  those  who  abouud  in  the 
knowledges  of  good  aud  of  truth,  thus  who  are  within 
the  church,  where  the  Word  is  ;  and  by  the  poor,  tliose 
who  are  wantiiij^  in  those  knowledges,  and  yet  de.'-ire 
them,  thus  who  are  out  of  the  church,  where  the  Word 
is  not.  By  the  rich  man,  who  was  clothed  in  purple  aud 
fine  linen,  and  was  cast  into  hell,  is  meant  the  Jewish 
nation,  which,  because  it  had  the  Word,  and  thence 
abounded  in  the  knowledges  of  good  and  truth,  is  called 
rich ;  by  garments  of  purple  also  are  signified  the  knowl- 
edges of  good,  and  by  garments  of  fine  linen  the  knowl- 
edges of  truth.  But  by  the  poor  man,  who  lay  at  his 
gate  and  desired  to  be  filled  with  the  crumbs  which  fell 
from  the  rich  man's  table,  and  was  carried  by  the  angels 
into  heaven,  are  meant  the  gentiles  who  had  not  the 
knowledges  of  good  aud  truth,  and  yet  desired  them 
(Luke  xvi.  1«J,  31).  By  the  rich  who  were  called  to  a 
great  supper,  and  excused  themselves,  is  also  meant  the 
Jewish  nation,  aud  by  the  poor  introduced  in  their  place. 


224 


hewe:^  and  ttetl. 


are  meant  the  p:entile8  v/liich  were  out  of  the  church 
(Luke  xiv.  10-24).  Who  are  meant  hy  the  rich  mau,  of 
whom  the  Lord  says,  ft  is  easier  for  a  camel  to  pass 
thro>it/h  flip  eife  of  a  needle,  than  for  a  rich  man  to  enter 
info  the  kin'i'lom  of  God  (Matt.  \ix.  24),  shall  also  be  told. 
By  the  rich  mau  there  are  meant  the  rich  in  both  senses 
a.s  well  natural  as  8|)iritnal.  The  rich  in  the  naturn 
sense  are  those  who  abound  in  riches,  and  set  their  hean 
opou  them  ;  but  in  the  spiritual  sense,  those  who  abonn<l 
in  knowledj^es  and  sciences,  —  for  these  are  spiritual 
riches,  —  and  by  them  wisli  to  introrhice  themselves, 
frum  their  own  intelligence,  into  the  thint^s  which  are  of 
heaven  and  the  ciiurch.  And  because  tins  is  contrary  to 
divine  order,  it  is  said  that  it  is  easier  for  a  camel  to  pass 
thruUL!:h  the  eye  of  a  needle  ;  for  in  that  sense  by  a  camel 
is  sigiiilied  the  ])riuciple  of  knowledf^e  and  of  science  in 
gener.il,  and  by  the  eye  of  a  needle  spiritual  truth. 
Tiiat  by  a  camel  and  the  eye  of  a  needle  those  things 
are  meant,  is  not  known  at  this  day,  because  hitherto 
the  science  has  not  been  opened  which  teaches  what  is 
sijjuiried,  iu  the  spiritual  sense,  by  the  things  that  are 
«aid  in  the  literal  sense  of  the  Word.  In  each  of  the 
things  in  the  Word  there  is  a  spiritual  sense,  and  also  a 
natural  sense ;  for  the  Word,  that  there  might  be  a  con- 
junction of  heaven  with  the  world,  or  of  angels  with 
men,  alter  immediate  conjunction  ceased,  was  written  by 
pure  correspondences  of  natural  things  with  spiritual. 
Hence  it  is  evident  who  are  specifically  meant  there  by 
the  rich  man.  That  in  the  Word  by  the  rich,  in  the 
spiritual  sense,  are  meant  those  who  are  in  the  knowl- 
edges of  truth  and  good,  and  by  riches  the  knowledges 
themselves,  which  also  are  spiritual  riches,  may  be  mani- 
fest from  various  passages  (as  in  Isaiah  x.  12,  13,  14; 
XXX.  6,  7  ;  xlv.  3 ;  Jerem.  xvii.  3  ;  xlviii.  7  ;  1.  36,  37  ;  li. 
13  ;  Dan.  v.  2,  3,  4  ;  Ezek.  xxvi.  7,  12;  xxvii.  1  to  the 
end;  Zech.  ix.  3,  4  ;  Psalm  xl  13  ;  Ilo>ea  xii.  5;  Apoc. 
iii.  17,  18;  Luke  xiv.  33,  and  elsewhere);  aud  also  that 


MAIUIIAGES  IN  HEAVEN. 


226 


by  the  poor  iu  the  spiritual  sense  are  signified  those  who 
have  not  the  knowledges  of  good  aud  of  truth  aud  still  de- 
sire .hem  (Matt  xi.  5;  Luke  vi.  20,  21 ;  xiv.  21  ;  Isaiah 
xiv.  30;  xxix.  19  ;  xli.  17,  18  ;  Zeph.  iii.  12,  18).  All 
these  ])assages  may  be  seen  explained  according  to  the 
spiritual  sense,  iu  the  Heavenly  Arcana  (u.  10,227). 


MARRIAGES  IN  HEAVEN. 

366.  Because  heaven  is  from  the  human  race,  and 
c<)nsei|m'utly  the  atigels  there  are  of  both  sexes,  and  be- 
cause it  is  from  creatiou  that  the  woman  shouhl  bo  for 
the  man,  aud  the  man  for  the  woman,  thus  each  should 
bo  the  others,  and  because  this  love  is  innate  in  each,  it 
follows  that  there  are  marriages  in  the  heavens  as  well 
as  on  earth;  but  Uiarriages  in  the  heavens  are  very 
diflerciit  Irom  marriages  on  the  earth.  What  therefore 
marriages  in  the  heavens  are,  and  in  what  they  differ 
from  nuuriages  on  earth,  and  in  what  they  agree,  shall 
be  lold  in  what  u<»w  follows. 

S67.  Marriage  in  the  heavens  is  the  conjunction  of 
two  into  one  mind;  the  nature  of  which  conjunctiou 
shall  be  lirst  exi.laitied.  The  mind  consists  of  two  parts, 
oue  of  which  i.^  caK^d  the  understanding,  the  other  the 
will;  when  these  two  parts  act  as  one,  thei»  they  are 
called  one  mind.  In  heaven  the  husband  acts  the  part 
which  is  called  the  understanding,  and  the  wife  that 
wuich  is  calletl  the  will.  When  that  conjunction,  which 
is  «»f  the  interiors,  descends  into  the  inferiors  which  are 
of  their  body,  then  it  is  perceived  aud  felt  as  love  ;  this 
love  is  conjiigial  love.  From  these  things  it  is  evident, 
tnat  Ci>njugiiil  love  derives  its  origin  from  the  conjunc- 
tion of  two  into  one  mind.  This  is  called  in  heaven 
~  cohabitation ;  aud  is  said  that  they  are  not  two,  but  one  ; 


226 


HEAVEN  AND  HELL. 


aud  therefore  two  coujuj^ial  partners  iu  lieaveu  are  uot 
called  two,  but  cue  augel. 

368.  That  there  is  also  such  a  conjunction  of  hus- 
band and  wife  in  the  inmosts,  which  are  of  their  minds, 
comes  from  creation  itself;  for  the  man  is  born  to  be 
intellectual,  thus  to  think  from  the  understanding,  but 
the  woman  is  born  to  be  voluntary,  thus  ti)  think  from 
the  will;  which  also  is  evident  from  the  inclination  or 
connate  disposiiiou  of  each,  as  also  from  their  form. 
Froiii  the  disposition,  in  that  the  man  acts  fron)  reason, 
but  the  woman  from  affection.  From  the  form,  in  that 
the  man  has  a  rougher  and  less  beautiful  face,  a  deeper 
voice,  and  a  harder  body  ;  but  the  woman  has  a  smootlier 
and  more  beautiful  face,  a  higher  voice,  and  a  more  len- 
der body.  Similar  is  tlie  distinction  between  the  under- 
standing and  the  will,  or  between  thought  and  affection  ; 
similar  also  tiiat  between  truth  and  good,  and  similar 
that  between  faith  and  love ;  for  truth  and  faith  are  <.f 
the  understanding,  and  good  and  love  are  of  the  will. 
Hence  it  is  tliat  iu  the  Word  by  a  youth  and  a  man,  iu 
the  spiritual  sense,  is  meant  the  understanding  of  truih, 
aud  by  a  virgin  aud  a  woman  the  affection  of  good  ;  and 
also  that  the  church,  from  the  affection  of  good  and  of 
truth,  is  called  a  woman  and  also  a  virgin  ;  also  that  ail 
those  who  are  in  the  affection  of  good  are  called  virgins 
(as  in  Apoc.  xiv.  4). 

369.  Every  one,  whether  man  or  woman,  possesses 
understanding  aud  will,  but  still  witii  man  the  uniler- 
standing  predominates,  aud  with  woman  the  will  pre- 
dominates, and  the  person  is  according  to  that  wiiich 
predominates;  but  in  marriages  in  the  heavens  there  is 
not  any  prerlominance,  for  the  will  of  the  wife  is  also 
that  of  tlie  husband,  and  the  understanding  of  the  Hus- 
band is  also  that  of  the  wife,  t^ince  one  loves  to  will  and 
to  think  as  the  other,  tims  mutually  and  reciprociUiy ; 
hence  their  conjunction  into  one.  This  con  junction  is 
acni  •!  r«»r:innction,  for  the  will  of  the  wife  enters  into 


MARRIAGES  IN  HEAVEN. 


227 


the  understanding  of  the  husband,  and  the  understanding 
of  the  husband   into  the  will  of  the   wife,  and  this  es- 
pecially when  they  look  at  each  other  face  to  face  ;  for, 
as  has  been  often  said  above,  there  is  a  communication 
of  thoughts  and  affections  in  the  heavens,  esi)ecially  of 
one  conjugial  partner  with  another,  because  they  love 
each  other.     From  these  things  it  may  l>e  manifest  what 
is  the  conjunction  of  minds,  which  makes  marriage  and 
produces  conjugial  love  in  the  heavens,  namely,  that  one 
wl.-hes  all  his  own  to  be  the  other's,  aud  tiiis  reciprocally. 
370.     It  has  been  said  to  me  by  the  angels  that  as 
far  as  two  conjugial  partners  are  in  such  conjunction,  so 
far  they  are  iu  conjugial  love,  and  at  the  same  time  so 
far  in  intelligence,  wisdom,  and  happiness,  because  divine 
good  and  divine  truth,  from  which  all  intelligence,  wis- 
dom, aud  happiness  are,  principally  flow  into  conjugial 
love  ;  consequently  that  conjugial  Jove  is  the  very  plane 
of  the  divine  influx,  because  it  is  at  tlie  same  time  the 
marriage  of  truth  and  good  ;  ft)r  as  it  is  the  conjunction 
of  the  understanding  and  will,  so  likewise  it  is  the  con- 
junction  of  truth   and   good,  since   tlie   understanding 
receives  divine  truth,  and  is  also  formed  from  truths, 
and  the  will  receives  divine  good,  aud  is  also  formed 
from  goods  ;  for  what  a  man  wills,  this  is  good  to  him, 
and  what  he  understands,  this  is  truth  to  him  ;  hence  it 
is  that  it  is  the  same,  whether  you  say  the  conjunction 
of  the  understanding  and  tiie  will,  or  tlic  conjunction  of 
truth  and  good.     The   conjunction  of  truth  and  good 
makes   an   angel,   and   also    his    intelligence,   wisdom, 
and  happiness;  for  the  quality  of  an  angel  is  according 
as  the  good   with   him  is  conjoined  to  truth,   ami  the 
truth  to  good;   or  what  is  the  same,  according  as  tlie 
love  with   him  is  conjoined  to  faith,  and  the  faith  con- 
joined to  love. 

371.  That  the  Divine  proceeding  from  the  I^rd 
principally  flows  into  ( onjugial  love,  is  because  conjugial 
love  descends  from  the  conjunction  of  good  and  truth; 


228 


HEAVEN  AND  HELL. 


for,  as  was  paid  above,  wliether  yon  say  the  coujunctiou 
of  the  uuderstandiiig  and  the  will,  or  the  coujuuction  of 
good  and  truth,  it  is  the  same  thing.  The  conjunction 
of  pood  and  truth  derives  its  origin  from  the  divine  hjve 
of  the  Lord  towards  all  who  are  in  the  heavens  and  on 
earth.  From  divine  love  proceeds  divine  good ;  and 
divine  good  is  received  by  angels  and  by  men  in  divine 
truths;  the  only  receptacle  of  good  is  truth.  Nothing 
therefore  can  he  received  from  the  Lord  and  from 
lieaven  by  anv  one  who  is  not  in  truths;  as  far,  there- 
fore, as  the  truths  with  man  are  conjoined  to  good,  so 
far  man  is  conjoined  to  the  Lord  and  to  heaven.  From 
this,  then,  is  tlie  origin  itself  of  conjugial  love;  and 
for  this  reason  it  is  the  very  plane  of  the  divine  influx. 
Hence  it  is  that  the  conjunction  of  good  and  truth  in  the 
heavens  is  called  the  heavenly  marriage,  and  that  heaven 
in  the  Word  is  coiupared  to  a  marriage,  and  is  also 
called  a  marriage  ;  and  that  the  Lord  is  called  the  bride- 
groomand  husband,  and  heaven  together  with  the  church, 
the  bride,  and  also  the  wife. 

372.  Good  and  truth  conjoined  with  an  angel  or  a 
man,  are  not  two  but  one,  since  then  the  good  is  of  truth  and 
the  truth  is  of  good.  This  conjunction  is  as  when  a  man 
thinks  what  he  wills,  and  wills  what  he  thinks;  then  the 
thought  and  win  make  one,  thus  one  mind,  for  thought 
forms,  or  exhibits  in  form,  that  which  the  will  wills,  and 
the  will  gives  it  delight.  Hence  also  it  is  that  two  con- 
jugial partners  in  heaven  are  not  called  two,  but  one 
angel.  This  also  is  what  is  meant  by  the  Lord's  words : 
Have  ye  not  read  that  lie  who  made  them  from  the  be- 
ginnin'j,  made  them  male  and  female,  and  said,  for  this 
cause  shall  a  man  leave  father  and  mother,  and  shall 
cleave  to  his  wife,  and  they  ttvain  shall  be  one  flesh  ;  where- 
fore there  are  no  lom/er  twain,  but  one  flesh;  what  therefore 
God  hath  joined  together,  let  not  man  put  asunder.  All 
can  not  receive  this  word,  but  they  to  whom  it  is  given 
(Matt.  xix.  4,  5,  6,  U  ;  Mark  x.  6,  7,  8,  9  ;  Gen.  ii.  24). 


MARRIAGES  IN  HEAVEN. 


229 


Here  is  described  the  heavenly  marriage  in  which  the 
angels  are,  and  at  the  same  time  the  marriage  of  good 
and  truth  ;  and  by  man's  not  putting  asunder  what  God 
has  joined  together,  is  meant,  that  good  m  not  to  be  sep- 
arated from  truth. 

373.  From  these  things  it  may  now  be  seen  whence 
truly  conjugial  love  is,  namely,  that  it  is  first  formed  in 
the  minds  of  those  who  are  in  marriage,  and  that  it 
thence  descends  and  is  derived  into  the  body,  and  is  there 
perceived  and  felt  as  love  ;  for  whatever  is  felt  and  per- 
ceived in  the  body,  has  its  spiritual  origin,  because  it  is 
from  the  understanding  and  the  will ;  the  cnderstauding 
and  the  will  make  the  s[»iritual  man.  Whatever  from 
the  spiritual  man  descends  into  the  l»ody,  presents  itself 
there  under  another  shape,  but  still  it  is  similar  and 
unanimous,  like  soul  and  body,  and  like  cause  and  effect, 
as  may  be  manifest  from  what  was  said  and  shown  in 
the  two  chajjters  on  corresi)ondences. 

374.     I  heard   an  angel  describing  truly  conjugial 
love  and  its  heavenly  delights  in  this  manner,  that  it  is 
the  divine  of  the  Lord  in  the  heavens,  which  is  the  divine 
good  and  the  divine  truth,  united  in  two,  yet  so  that 
they  are  not  two,  but  as  one.     He  said  that  two  conjugial 
partners  in  heaven  are  that  love,   because  every  one  is 
his  own  good  and  his  own  truth,  both  as  to  mind  and  as 
to  body  ;  for  the  body  is  an  image  of  the  mind,  because 
formed   to   its  likeness.      He  thence  inferred  that  the 
Divine  is  imaged  in  two  who  are  in  truly  ci)njugial  love  ; 
and  because  the  Divine,  that  heaven  also  is  imaged,  since 
the  universal  heaven  is  the  divine  good  antl  the  divine 
truth  proceeding  from  the  Lord  ;  and  tliat   hence  it  is 
that  all  things  of  heaven  are  inscribed  on  that  love,  and 
so  many  blessings  and  delights  as  to  exceed  all  number. 
He  expressed  the  number  by  a  term  which  involves  my- 
riads of  myriads.     He  wondered  that  the  man  of  the 
church  should  know  nothing  of  this,  when  yet  the  church 
is  the  Lord's  heaven  in  the  earth,  and  heaven  is  the 


HBiUbij^AtajUiiUjMige 


rfguittUuieateitijhM^iiMiiiiUiA^iSM 


230 


HEAVEN  AND  HELL. 


marriap:e  of  good  and  truth.  He  said  he  was  aston- 
ished when  hethou«;ht  that  adulteries  are  committed,  and 
are  also  confirmed,  within  tlie  church  more  than  out  of 
it,  when  yet  their  deli^lit  in  itself  is  nothing  else, 
in  the  spiritual  sense,  and  consequently  in  the  spiritual 
world,  than  the  delight  of  the  love  of  the  false  conjoined 
to  evil ;  which  delight  is  infernal  delight,  because  alto- 
gether opposite  to  the  delight  of  heaven,  which  is  the 
delight  of  the  love  of  truth  conjoined  to  good. 

375.  Every  one  knows  that  two  conjugial  partners 
who  love  each  other,  are  interiorly  united,  and  that  the 
essential  of  marriage  is  the  union  of  minds,  natural  or 
rational ;  hence  also  it  may  be  known,  that  such  as  the 
na  ural  or  the  rational  minds  are  in  themselves,  such  is 
the  union,  and  also  such  the  love  between  them.  I'he 
rational  mind  is  formed  solely  from  truths  and  goods, 
for  all  things  which  are  in  the  universe  relate  to  good 
and  truth,  and  also  to  their  conjunction;  wherefore 
the  union  of  rational  minds  is  altogether  such  as  the 
truths  and  goods  are  from  which  they  are  formed  ; 
consequently,  the  union  of  those  which  are  formed' 
from  genuine  truths  and  goods  is  the  most  perfect.  It 
is  to  be  known  that  no  two  things  mutually  love  each 
other  more  than  truth  and  good,  wherefore  from  that 
love  descends  love  truly  conju-ial;  the  false  and  evil 
also  love  each  other,  but  this  love  is  afterwards  turred 
into  hell. 

376.  From  what  has  been  now  said  concerning  the 
origin  of  conjugial  love,  it  may  be  concluded  who  are  in 
that  love,  and  who  are  not ;  that  they  are  in  conjugial 
love  who  from  divine  truths  are  in  divine  good  ,  and 
that  conjugial  love  is  so  far  genuine,  as  the  truths  which 
are  conjoined  to  good  are  genuine ;  and  because  all  good, 
which  is  conjoined  to  truths,  is  from  the  Lord,  it  follows 
that  no  one  can  be  in  love  truly  conjugial,  unless  he 
acknowledges  the  Lord,  and  His  Divine;  for  without 
that  acknowledgment  the  Lord  cannot  flow  in,  and  be 
conjoined  to  the  trutlis  which  are  with  man. 


MARRIAGES  IN  HEA\rEN. 


231 


377.     From  these  things  it  is  evident,  that  those  are 
not  in  conjujrial  love  who  are  in  falsities,  and  especially 
thoee  who  are  iu  falsities  from  evil.     With  those  who  are 
in  evil  and  thence  in  falsities,  the  interiors  also,  which  are 
of  the  mind,  are  closed  ;  and  so  there  cannot  be  given  in 
them  any  origin  of  conjugial  love;  but  beneath  them,  in 
the  external  or  natural  man,  separate  from  the  internal, 
there  is  given  the  conjunction  of  the  false  and  evil, 
which  conjunction  is  called  the  infernal  marriage.     It 
has  been  given  me  to  see  what  the  marriage  is  between 
those  who  are  in  tiie  falsities  of  evil,  which  is  called  the 
infernal  marriage  ;  they  converse  with  each  other,  and 
also  are  conjoined  from  a  lascivious  principle;  but  in- 
teriorly  they    burn   with   deadly    hatred   towards  each 
other,  which  is  so  great  that  it  cannot  be  descril>ed. 

378.     Neither  is  conjugial  love  given  Ix^tween  two 
who  are  of  different  religion,  since  the  truth  of  the  one 
does  not  agree  with  the  good  of  the  other,  and  two  dis- 
similar and  discordant  thinys  cannot  make  one  mind  out 
of  two.     For  this  reason  the  origin  of  their  love  does  not 
partake  at  all  of  what  is  spiritual.     If  they  cohabit  and 
agree  together,  it  is  only  from  natural  causes.     It  is 
f r  ni  this  cause  that  marriages  iu  the  heavens  are  con- 
tracted with  those  who  are  within  a  society,  because  they 
are  in  similar  good  and  truth,  but  not  with  those  who  arc 
out  of  the  society.     That  all  who  are  there,  within  a 
scxietv,  are  in  similar  good  and  truth,  and  differ  from 
those  who  are  witliout,  may  be  seen  above  (n.  41,  et  seq.). 
This  was  also  represented  with  the  Isratlitish  nation  by 
marriages  l>eing  contracted  within  tribes,  and  specitically 
within  families,  and  not  out  of  them. 

379.  Neither  can  love  truly  conjugial  be  given  be- 
tween one  husband  and  several  wives  ;  for  this  destroys  its 
spiritual  origin,  w  hich  is  that  out  of  two  should  be  formed 
one  mind  ;  consequently  it  destroys  interior  conjunction, 
which  is  of  good  and  truth,  which  is  that  from  which  iti 
the  very  essence  of  that  love.     Marriage  with  more  than 


232 


HEAVEN  AND   iiLLL. 


one  is  like  an  understnuflinjr  divided  into  several  wills, 
a?  d   like   a   man   attac::ed   not   to  one   hnt  to  several 
churches,  for  thus  his  faith  is  distracted,  so  that  it  he- 
comes  none.     The  anjrcls  sav,  that  to  marry  more  vivca 
tlian  one  is  altofrether  contrary  to  divine   order;   and 
tliat  they  know  this  from  several  canses,  amonp  others 
from  this,  that  as  soon  as  they  think  of  marriage  with 
more  than  one,  they  are  alienated  from  internal  Idessed- 
ness  and  heavenly  happiness,  and  then  they  become  like 
drunken   persons,   f)ocause  p^ood   is   disjoined   from  its 
truth  with  them  ;  and  since  the  interiors  wliicJj  are  of 
their  mind,  from  thought  alone  witli  some  intentne>s, 
come  into  such  a  state,  they  perceive  clearly  that  mar- 
rin<:e  with  more  than  one  would  close  their  internal,  and 
cause  conjugial  love  to  be  displaced  by  the  love  of  las- 
civiousness,  which  love  withdraws  from  lieaven.     They 
say  further  that  man  hardly  comprehends  tin's,  because 
there   are  few  who  are  in  genuine  conjiTgial  love,  aid 
those  who  are  not  in  it  know  notliing  at  all  concerning 
the  interior  delight  which  is  in  that  love,  but  only  con- 
cerning the  delight  of  lasciviousness,  which  delight  is 
turned  into  what  is  undelightfnl  after  a  short  cohabita- 
tion ;  whereas  the  delight  of  love  truly  conjugial  not 
only  endures  to  old  age  in  the  world,  but  also  becomes 
the  delight  of  heaven  after  decease,  and  is  then  filled 
with    interior   delight,  which  is   perfected   to  eternity. 
They  said  also,  that  the  varieties  of  blessedness  of  truly 
conjugial  love  could  be  enumerated  to  many  thousands, 
of  which  not  even  one  is  known  to  man,  nor  can  be 
comprehended  in  the  understanding  by  any  one  who  is 
not  in  the  marriage  of  good  and  truth  from  the  Lord. 

380.  The  love  of  dominion  of  one  over  the  otlicr 
entirely  takes  away  conjugial  love  anil  its  heavenly  de- 
light ;  for,  as  was  said  above,  conjugial  love  and  its 
delight  consists  in  this,  that  the  will  of  the  one  be  that 
of  the  other,  anil  tiiis  mutually  and  reciprocally.  The 
love  of  dominion  in  marria^^e  destroys  this,  for  he  who 


MARRIAGES  IN  HEAVEN. 


23;} 


domineers  wishes  that  his  will  alone  should   be  in  the 
other,  and  none  of  the  other's  reciprocally  in  himself; 
hence  there   is   nothing  mutual,  consequently  no  com- 
munication of  any  love  and  its  delight  with  the  other, 
and   reciprocally.      And   yet   this  communication,  and 
conjunction  thereby,  is  the  interior  delight  itself,  which 
is  called  blessedness,  in  marriage.     The  love  of  domin- 
ion utterly  extiijguishes  this  blessedness,  and  with  it  all 
the   celestial  and  spiritual   part  of   conjugial   love,  so 
that  it  is  not  known  that  it  exists;  and  if  it  should  be 
said  to  exist,  it  would  be  accounted  so  vile,  that  at  the 
mention  only  of  blessedness  from  it  they  would  either 
laugh  or  be  angry.  When  one  wills  or  loves  what  the  other 
wills  or  loves,  then  each  lias  freed(.m,  for  all  freedom  i«  of 
love  ;  but  no  one  has  freedom  wiiere  there  is  dominion  ; 
one  is  a  servant,  and  also  he  who  exerci.^es  dominion, 
because  he  is  led  as  a  servant  by  the  lust  of  domineer- 
ing.    But  he  does  not  at  all  compreiiend  this,  who  does 
not  know  what  the  freedom  of  heavenly   love  is :  still, 
from  what  has  been  said  above  of  the  origin  and  essence 
of  conjugial  love,  it  may  be  known  that  so  far  as  do- 
minion enters,  so  far  minds  are  not  conjoined,  but  di- 
vided.   Dominion  subjugates,  and  a  subjugated  mind  has 
either  no  will,  or  an  opj)osite  Avill ;  if  it  has  no  will,  it 
has  also  no  love ;  and  if  it  has  an  opposite  will,  there 
is  hatred  instead  of   love.      The  interiors  of  those  who 
live  in  such  marriage,  are  in  mutual  collision  and  com- 
bat against  each  other,  as  two  opposites  are  wont  to  1)0, 
however  the  exteriors  are  checked  and  controlled  for 
the  sake  of  tranquillity.  The  collision  and  combat  of  their 
interiors  reveals  itself  after  their  death  :  they  for  the 
most  part  meet  together  and  then  fight   like  enemies, 
antl  tear  each  other;  for  then  they  act  according  to  the 
state  of  their  interiors.      It   has  lieen  given  me  several 
times  to  see  their  combats  and  tearings,  some  of  which 
were  full  of  revenge  and  cruelty.      For  the  interiors  of 
every  one  in  the  other  life  are  set  at  liberty,  nor  are 


2  "4 


nEAVEN"   AND  HELL. 


any  longer  restrained  by  external  thinp^s,  and  worldly 
reasons  ;  since  every  one  then  i.s  such  as  he  is  interiorly. 

381,  There  is  given  something  like  conjugial  love 
with  some,  which  still  is  not  conjugial  love  if  they  are 
not  in  the  love  of  good  and  truth  ;  but  it  is  a  love  ap- 
pearing only  as  conjugial,  from  several  causes,  namely, 
that  they  may  be  served  at  home,  that  they  may  live  iu 
security,  or  in  tranquillity,  or  at  ease,  or  that  they  may 
be  attended  in  sickness  and  old  age,  or  for  the  care  of 
the  children  whom  they  love ;  some  are  under  compul- 
sion from  fear  of  the  other  partner,  fear  for  reputatioui 
or  of  evil  consequences  ;  and  some  are  induced  by  lascivi- 
ousuess.  Conjugial  love  also  differs  with  the  conjugial 
partners  ;  with  one  there  may  be  more  or  less  of  ii,, 
with  the  other  little  or  nothing ;  and  because  it  differs, 
heaven  may  be  the  portion  of  one,  and  hell  of  the 
other. 

382.  Genuine  conjugial  love  is  in  the  inmost  heaven, 
because  the  angels  there  are  in  the  marriage  of  good 
and  truth,  and  also  iu  innocence  ;  the  angels  of  the  in- 
ferior heavens  are  also  in  conjugial  love,  but  only  so 
far  as  iu  innocence,  for  conjugial  love,  viewed  in  itself, 
is  a  state  of  innocence.  For  this  reason,  between  con- 
jugial partners  who  are  in  conjugial  love,  heavenly  de- 
lights are  before  their  minds  almost  like  the  sports  of 
innocence,  as  among  infants;  for  everything  delights 
their  minds,  since  heaven  with  its  joy  flows  iu  into  every- 
thing of  their  life.  For  these  reasons  conjugial  love  is 
represented  in  the  heavens  by  the  most  beautiful  tilings. 
1  have  seen  it  represented  by  a  virgin  of  inexpressible 
beauty,  encompassed  with  a  bright  cloud ;  and  it  was 
said  that  the  angels  in  heaven  have  all  tlieir  beauty  from 
conjugial  love.  The  ailections  and  thoughts  flowing 
from  it  are  represented  by  rare  atmospheres  of  diamond 
lustre,  sparkling  as  from  carbuncles  and  rubies,  and  this 
with  delights  which  affect  the  interiors  of  the  mind.     In 

'»  word,  heaven  represents  itself  iu  conjugial  love,  b©- 


MAIIRIAGES  IN  HEAVEN. 


235 


cause  heaven  with  the  angels  is  the  conjunction  of  good 
and  truth  and  this  conjunction  makes  conjugial  love. 

Marr  ages  in  the  heavens  differ  from  marriages  upon 
earth  in  this,  that  marriages  on  earth  are  also  for  the 
T^ocre-  tion  of  offspring,  but  not  in  the  heavens  ;  instead 
otmrocreationl  there  is  in  the  heavens  a  procreation 
:   g^S  truth.     That  there  is  the  latter  prooreauon 
instead  of  the  former,  is  because  marriage  of  those  m 
hea::'  I  the  marriage  of  good  and  t-th  as^vvas  sliowo 
above  •  and  in  that  marriage  good  and  truth,  and  tueir 
:':  ilctlon,  are  loved  above  all  things;  tl-e  ^^--^^^^^^^^ 
are  what  are  propagated  from  marriages  in  the  heaven. 
Hence  it   is  that  by  nativities  and  generations  m  the 
Word  are     '^nifled  Jpiritua^  and  generations 

Wora,  aresi  u  i  __  mother   and 

which  are  of  good  and  ot  truth,  )y  ^^__^„.es  by 
father  truth  conjoined  to  good  which  procreates.  Dy 
sfn  and  dauMiters,  the  truths  and  goods  which  are  pro- 
cratef  and^.yB;is-in-law  and  daughters-in-law,  the 
creaieu,  au    Jf  ^         ti^^se  things  it 

conjunctions  of  these,  and  8    on  ^,^^ 

is  evident  that  marriages  m  the  l^eavens  ^ 

•o^oann  «^arth  In  the  heavens  the  nui)tials  are 
""^'rTwira  e  not  to  be  called  nuptials,  but  con- 
spintual.  which  are  not  i  ^     ^  good  and  truth ; 

iunctious  of  minds  from  the  marriage  ui  j, 
but  in  the  earth  they  are  nuptials,  because  they  are  not 
iv  nr  the  sDirit  but  also  of  the  flesh.    And  because 

1  nTtners  there  are  not  called  husband  and  wife  ; 

Z'^i::^^^^^  of  anothe.fr.m^n  J^ng^c 

-    .  ■       *•  ..,  iJ  tn.'f\  minds  into  one,  is  taaeu 

!:L:C  rrom  tUe;e  tM„.s  «^^^^^^^ 
Lord's  words  concerning  marriage  are  to  oe  uuut; 

nulike  are  JissociateJ ;  Uence  every  society  o£  heaveu 


236 


HEAVEN  AND  HELL. 


consists  of  those  who  are  alike.  Liive  are  brouirht  to 
like,  not  of  themselves,  but  of  the  Lord  (see  above,  n. 
41,  43,  44,  et  seq  ) ;  in  like  uwnner  one  conjngial  partner 
to  another  conjugial  partner,  whose  miiuis  can  be  con- 
joined into  one.  At  first  sight  therefore  they  intimately 
love  each  other,  and  see  themselves  to  be  conjugial  part- 
ners, and  enter  into  marriage:  hence  it  is,  that  all  the 
marriages  of  heaven  are  from  the  Lord  alone.  They 
also  celebrate  the  marriage  feast,  which  takes  place  in  a 
company  of  many ;  but  the  festivities  differ  in  different 
societies. 

384.  Marriages  on  earth,  because  they  are  the 
seminaries  of  the  human  race,  and  also  of  the  angels  of 
heaven,  —  heaven,  as  was  shown  above,  l>eing  from  the 
human  race,  —  and  also  because  they  are  from  a  spiritual 
origin,  namely,  from  the  marriage  of  good  and  truth  ; 
and  because  the  divine  of  the  Lord  flows  principally  into 
that  love,  are  therefore  most  holv  in  the  siirht  of  the 
angels  of  heaven.  On  the  otiier  hand,  adulteries,  be- 
cause they  are  contrary  to  conjugial  love,  are  regarded 
by  them  as  profane  ;  for  as  in  marriages  the  angels  be- 
hold the  marriage  of  good  and  trutli,  which  is  heaven, 
so  in  adulteries  they  behold  the  marriage  of  what  is  false 
and  evil,  which  is  hell.  When  therefore  they  only 
hear  adulteries  named,  they  turn  themselves  away.  This 
also  is  the  cause  that  when  man  commits  adultery  from 
delight,  heaven  is  closed  to  him  ;  which  being  closed,  he 
no  longer  acknowledges  the  Divine,  nor  anything  of  the 
faith  of  the  church.  That  all  who  are  in  hell  are  against 
conjugial  love,  has  been  given  me  to  perceive  from  the 
sphere  exhaling  from  it,  which  was  as  a  perpetual  effort 
to  dissolve  and  violate  marriages.  From  this  it  was  evi- 
dent that  the  delight  reigning  in  hell  is  the  delight  of 
adultery,  and  that  the  delight  of  adultery  is  also  the 
delight  of  destroying  the  conjunction  of  good  and  truth, 
which  conjunction  makes  heaven.  Hence  it  follows  that 
the  delight  of  adultery  is  infernal  delight,  altogether 


MARRIAGES  IN  HEA\T2N. 


237 


oppo^te  to  the  delight  of  marriage,  which   is  heavenly 

delight  ,      ,  .      . 

385      There  were  some  spirits  who,  from  practice  in 
the  life'of  the  body,  infested  me  with  peculiar  craftiness, 
and  tliis  by  an  inliux  gentle,  and  as  it  were  undulatory 
such  as  is  wont  to  be  that  of  well-disposed  spirits ;  but  it 
was  perceived  that  there  was  in  them  craftiness  and  the 
like,  that  thev  nii->ht  ensnare  and  deceive.    At  length  1 
SLoke  with  one  of  them,  who,  it  was  told  me,  had  been 
the  leader  of  an  armv  when  he  lived  in  the  world  ;  and 
because  I  perceived  that  in  the  ideas  of  his  thought  there 
was  what  was   lascivious,  I  spoke  with  him  concernmg 
marria-e,  insj^iritual  speech  with  representatives,  which 
fully   e'xpiesses  what   is  meant  and  many  things  m  a 
moment      He  said  that  in  the  life  of  the  body  he  reck- 
oiicd  adulteries  as   nothing.     But  it  was  given  me   to 
tell  him  that  adulteries  are  heinous,  although  to  tlio.e 
who  are  such,  from  the  delight  with  which  they  capti- 
vate,  and  from  tlie  persuasion  of  the  delight,  they  ap- 
pear not  to  be  such,  and  even  to  be  lawful ;  which  also 
he  mi-ht  know  from  this,  that  marriages  are  the  semi- 
liaries'of  the  luiman  race,  and  hence  also  the  seminaries 
of  the  heavenlv  kingdom,  and  that  therefore  they  are  in  no 
ca<e  to  l)e  vioialed,  but  to  be  accounted  holy  ;  and  again 
from  this,  which  he  ought  to  know  because  he  was  tiien 
in  another  life  and  in  a  state  of  perception,  that  cou- 
iu.'iul  love  descends  from  the  Lord  through  heaven  and 
Ironi  that  love,  as  from  a  parent,  is  derived  mutual  love, 
wliich  is  the  support  of  heaven  ;  and  also  from  t  iis,  that 
adulteries,  when  they  only  approach  to  heavenly  sc»cie. 
tie^    perceive  their  own  stench,  and  precipitate  them- 
KelVes   thence  towards   hell.     At   least  he  might  have 
known  that  to  violate  marriages  is  contrary  to  divine 
laws  and  contrarv  to  the  civil  laws  of  all  kingdoms,  also 
contrary  to  the  genuine  light  of  reason,  because  con- 
trary io  order  both  divine  and  human;  not  to  mention 

other  considerations.    But  he  replied  tiiat  he  had  not 


288 


HEAVEN  AND  HELL. 


thought  of  8uch  things  in  the  life  of  the  body,  lie 
wished  to  reason  whether  it  were  so  ;  but  it  was  said  to 
him,  that  truth  does  not  admit  of  reasonings,  for  they 
favor  delights,  thus  evils  and  falses,  aud  that  he  ought 
tirst  to  think  about  the  things  which  had  been  said,  be- 
cause they  are  truths;  or  even  think  almut  them  from 
the  principle,  well  known  in  the  world,  that  no  one 
ought  to  do  to  another  what  he  is  nut  willing  that  another 
should  do  to  him;  and  thus  think  wliether,  if  anyone 
had  so  deceived  his  wife  wliom  he  had  loved,  as  is  the 
case  at  the  first  period  of  every  marriage,  and  he  had 
spoken  of  it  from  his  hot  wrath,  he  himself  also  would 
not  have  detested  adulteries ;  and  w  hether,  as  being  a 
man  of  talent,  he  would  not,  more  than  others,  have  con- 
firmed himself  against  them,  even  to  condemn  them  to 
hell. 

386.  It  has  been  shown  to  me  how  the  delights  of 
coujugial  love  advance  to  heaven,  and  the  delights  of 
adultery  to  hell.  The  progression  of  the  delights  of  cou- 
jugial h)ve  towards  heaven  was  into  states  of  blessedness 
aud  happiness  continually  more  and  more,  till  they  be- 
came innumerable  aud  ineffable  ;  and  as  thev  advanced 
more  interiorly  into  tiiose  tiiat  were  more  innumerable 
and  ineffable,  they  advanced  even  to  the  very  states  of 
blessedness  and  happiness  of  the  inmost  heaven,  or  of 
the  heaven  of  innocence,  aud  this  through  the  most  per- 
fect freedom;  for  all  freedom  is  from  love,  tlius  the 
most  perfect  freedom  is  from  coujugial  love,  which  is 
heavenly  love  itself.  But  the  progression  of  adultery 
was  towards  hell,  and  by  degrees  to  the  lowest,  where 
there  is  nothing  but  what  is  direful  and  horrible.  Such 
a  lot  awaits  adulterers  after  their  life  in  the  world.  By 
adulterers  are  meant  those  who  perceive  delight  iu 
adulteries,  and  no  delight  iu  marriages. 


iSi 


iliiiiiiliiliiiiiii 


FUNCTIONS    OP    ANGELS. 


239 


THE  FUNCTIONS   OF   ANGELS    IN   HEAVEN. 

387  The  functions  in  the  heavens  cannot  be  ena- 
merated  nor  described  in  detail,  but  only  something 
mav  be  'said  in  general  about  then. ;  for  they  are  m^ 
numerable  and  likewise  varb.us  according  to  the  omcea 
of  the  societies.  Every  society  performs  a  peculiar 
office  for,  as  the  societies  are  distinct  according  to 
goods  (see  above,  n.  41).  so  they  are  according  to  uses, 
since  goods,  with  all  in  the  heavens,  are  goods  in  act, 
which  are  uses.  Every  one  there  performs  use,  for  the 
kingdom  of  the  Lord  is  a  kingdom  of  uses. 

388      1"  the  heavens,  as  iu  the  earth,  there  are  sev- 
eral  aduunistrations,  for  there  are  ecclesiastical  affairs, 
tiiere  are  civil  affairs,  aii.l   there  are  domestic  affairs. 
That   there  are  ecclesiastical  affairs,  is  manifest  from 
what  was  said  and  shown  above  concerning  divme  w-or- 
shii)  (u  221-227);  that  there  are  civil  affairs  is  manifest 
from  what  was  said  and  shown  concerning  governments 
in  heaven  (n.  213  to  220);  and  that  there  are  domestic 
affairs,  is  manifest  from  what  was  said  and  show,,  con- 
cerning the  habitations  aud  mansions  of  the  angels  (u. 
183-190)   and  concerning  marriages  in  heaven  (n.  3bi.- 
3861       lience  it  is  evident,  that  there  arc  many  func- 
tions and  administrations  within  every  heavenly  society. 
389      All  things  in  the  b.eavens  arc  instituted  accord- 
inc  to  divine  order,  which  is  every  where  guarded  by  ad- 

^  .         .  .,»^-i   i.vr   fii»i  iiHrpls  •    bv  the  wiser, 

ministrations  executed    by   tlie  an^^is  ,    oy  .     ^,  ' 

those  things  which  are  of  the  general  good  or  use,  by  the 

le«.swise  those  whicii  are  of  particular  use,  and  so  forth. 

Thevar;  sub<.rdinated.  just  as  in  ^Wine  order  uses  are 

subordinated.      Hence  also  dignity  is  adp.ned  to  eve  v 

functiou,.according  to  the  dignity  of  t^'^  "se  ;  bn      td 

an  angel  does  not  claim  dignity  to  himself,  but  ascribes 

all  to  the  use;  aud  because  use  is  the  good  which  he  per- 


240 


HEAVEN  AND  HELL. 


forms,  and  all  p:ood  is  irnm  the  Lord,  therefore  he  a»- 
criltes  all  to  the  Lord.  For  this  reason,  he  who  thinks 
of  honor  for  himself  and  then  for  use,  and  not  for  use  and 
then  for  himself,  cannot  perform  any  office  in  heaven, 
because  he  looks  backward  from  the  Lord,  regardin*^ 
himself  in  the  first  place,  and  use  in  the  second  When 
use  is  mentioned,  the  Lord  also  is  understood,  because, 
as  was  said  just  above,  use  is  good,  and  good  is  from 
the  Lord. 

390.  From  til  is  it  may  be  concluded,  what  subor- 
dinations are  in  the  heavens,  uamelv,  that  as  every  one 
loves,  esteems,  and  honors  use,  so  also  he  loves,  esteen:s, 
and  honors  tiie  person  to  whom  that  use  is  adjoined  ; 
and  likewise  that  the  person  is  so  far  loved,  esteemed, 
and  honored,  as  he  does  not  ascribe  the  u.^^e  to  himself, 
but  to  the  Lord  ;  for  so  far  he  is  wise,  and  so  far  the 
uses  which  he  performs,  he  performs  from  good.  Spir- 
itual love,  esteem,  and  honor,  are  nothing  else  than  the 
love,  esteem,  and  honor  of  use  in  the  j)erson,  and  the 
honor  of  the  [>orson  from  the  use.  and  not  of  the  use  from 
the  person,  lie  also  who  regards  men  from  sjnritual 
truth,  re;j:ard3  them  no  otherwise  ;  for  he  sees  one  man 
like  to  another,  whether  ho  be  in  great  dignity  or  in  lit- 
tle, with  a  difference  only  in  wisdom ;  and  wisdom  is  to 
love  u>e,  thus  tiie  good  of  a  fellow-citizen,  of  a  society, 
of  the  country,  anil  of  the  church.  In  this  also  consists 
love  to  the  Lord,  because  all  good  which  is  the  good  of 
use,  is  from  the  Lord;  and  also  love  towards  the  neigh- 
bor, because  the  neighbor  is  the  good  which  is  to  be 
loved  in  a  fellow  citizen,  in  a  society,  in  the  country, 
and  in  the  church,  and  which  is  to  be  performed  towards 
them. 

391.  AH  the  societies  in  the  heavens  are  distinct  ac- 
cording to  uses,  since  they  are  distinct  according  to 
goods,  as  was  said  above  (n.  41,  et  seq.) ;  and  goods  are 
goods  in  act,  or  goods  of  charity,  which  are  uses.  There 
are  some  societies  whose  fuiictious  are  to  take  care  of 


FUNCTIONS    OF   ANQEL8. 


241 


infants  ;  others  whose  functions  are  to  instruct  and  edu- 
cate  them  as  they  grow  up  ;  aud  others,  who  iu  like 
manner  instruct  and  eilucate  boys  and  girls  who  are  of  a 
good  disposition  from  educa^ou  in  the  world,  and  come 
thence  into  heaven.    Thero  are  some  who  teach  the  sim- 
jde  good  from  the  Christian  world,  and  leaU  tliera  into 
the  way   to   heaven ;   and  others  who  in  like  manner 
teach  and  lead  the  various  gentile  nations*      There  are 
some  who  defend  novitiate  spirits,  or  those  who  have 
come  receutly  from  the  world,  from  infestations  by  evil 
spirits ;  some  who  are  near  those  who  are  in  the  lower 
earth  ;  aud  also  some  who  are  near  tlujse  who  are  in  thb 
hells,  and  restrain  them  from  toruicuting  each  other  be- 
yond the  prescribed  limits.      There  are  some  also  who 
are  near  those  who  are  raised  from  the  dead.      In  gen- 
eral, angels  of  every  society  are  sent  to  men,  that  thej 
may  gjiard  them,  an<l  withdraw  them  from  evil  affec- 
tions, and  thence  thoughts,  and  inspire  them  with  good 
affections,  so  far  as  tlicy  receive  them  from  freedom,  b/ 
which   also   they  rule  the  deeds  or  works  of   men,  re- 
moving, as  far  as  it  is  possible,  evil  intentions.  Angels^ 
when  they  arc  with  men,  as  it  were  dwell  in  their  affec- 
tions aiul  are  near  a  man  so  far  as  he  in  iu  good  from 
iruths.  but  are  more  remote  in  proportion  as  liin  life  is 
distant   from  good.      But    all    these   functions  of    the 
angels  are  functions  of  the  Lord,  through  the  ai»gels> 
for  the  angels  discharge  them,  not  from  themselves,  but 
from  the  Lord.      Hence  it  is.  that   by  angels,  iu   the 
Word,  in  its  internal  sense  are  not  understood  angels, 
but  something  of  the  Lord  ;  aud  lieuce  it  is  that  angels, 
in  the  Word,  are  called  gods. 

392.  T!)cse  functions  of  the  angeU  are  their  general 
function.^,  but  every  one  has  his  particular  charge;  for 
every  general  use  is  composed  of  innumerable  onee, 
which  are  called  mediate,  administering,  subservient 
uses  All  and  each  are  co-ordinated  aud  subordinated 
according  to  divine  order,  and  taken  together  make  aud 
perfect  the  general  use,  wliich  U  the  general  good. 


242 


HE-VVEX  AND  HELL. 


393.     In  ecclesiastical  affairs  are  those  in  heaven, 
who  in  the  world  loved  the  Word,  and  from  desire  son-lit 
for  the  truths  there,  not  for  the  sake  of  honor  or  j;ain, 
but  for  the  sake  of  use  of  life,  hoth  for  themselves  and 
others.     These,  according;  to  the  love  an.l  desire  of  use, 
are  there  in  illustration  and  in  the  li-ht  of  wisdom,  into 
which  also  they  come  from  the  Word  in  the  heavens, 
which  is  not  natural  as  in  the  world,  but  spiritual  (see 
above,  n.  259).     These  perform  the  office  of  i)reachers, 
and  there  according  to  divine  order  those  are  in  a  supe- 
rior place,  who  from  illustration  excel  others  in  wisdom, 
lu  civil  affairs  are  those,  who  in   the  world  loved  their 
country  and  its  general  good  in  preference  to  their  own, 
and  did  what  is  just  and  right  from  the  love  of  what  is 
just  and  right.     As  far  as  these  from  the  desire  of  lt»ve 
iuvesti-atedthe  laws  of  what  is  ju>t,  and  thereby  became 
intelli'^ent,  so  far  they  are  in  the  faculty  of  administering 
officesln  heaven,  and  administer  them  in  that  place  or 
de<-ree  in  which  their  intelligence  is  :  tliis  also  is  then  lu 
annual  degree  with  the  love  of   use   for  the  general 
good.     Moreover,  in  heaven  there  are  so  many  offices 
and  80  many  administrations,  and  so  many  employments 
also  that  thev  cannot  be  enumerated  on  account  of  their 
abundance  ;  in  the  world  there  are  comparatively  few 
All    how  many  soever  there  be,  are  in  the  delight  of 
their  work  and  labor  from  the  love  of  use.  and  no  one 
from  the  love  of  self  or  of  gain.  Nor  has  any  one  the  love 
of  gain  on  account  of  life,  because  all  the  necessaries  of 
life  are  given  to  them  gratuitously ;  they  are  housed 
cratuitouslv,  they  are  clothed  gratuitously,  and  they  are 
fed  gratuitously.     Hence   it   is  evident  that  those  who 
have  loved  themselves  and  the  world  more  than  use,  have 
D..t  any  lot  in  heaven  ;  for  every  one's  own  love  or  own 
affection  remains  with  him  after  his  life  in  the  world, 
iior  is  it  extirpated  to  eternity  (see  above,  u.  36.3). 

394      Every  one  in  heaven  is  in  his  work  according 
to  corre'spoJi^leace,  and  the  correspondence  is  not  with 


HEAVENLY   JOY  AND    OAPPIN   88.  243 


the  work,  but  with  the  use  of  every  work  (see  above,  n. 
112) :  and  there  is  a  correspondence  of  all  things  (see 
n.  106).  He  in  heaven  who  is  in  a  function  or  work'corre- 
sponding  to  his  use,  is  in  a  state  of  life  altogether  similar 
to  that  in  which  he  was  in  the  worbl,  for  what  is  spirit- 
ual  and  what  is  natural  act  as  one  by  correspondences; 
yet  with  this  difference,  that  he  is  in  more  interior  de- 
light, because  in  spiritual  life,  which  is  more  interior 
,life,  and  hence  more  receptive  of  heavenly  blessedness. 


HEAVENLY  JOY   AND   HAPPINESS. 

395.    What    heaven   is,  and   wbat   beavenly  joy 
scarcely  any  one  at  this  day  knows.     Those  who  have 
tlK.uglit  about  the  one  and  the  other,  have  conceived  so 
general  and  so  gross  an  idea  of  them,  that  it  is  scarcely 
any.    From  the  spirits  who  come  out  of  the  world  into 
the  other  life,  I  Iiave  been   enabled  to   know  most  ac- 
curately what  notion  tliey  had  of  lieaven  and  of  heavenly 
joy,  for  when  left  to  themselves  as  if  tliev  were  in  the 
world,  they  tiiink  in  like  manner.     The  reason  why  it  is 
not  known  what  is  heavenly  joy,  is  because  those  who 
have  thouglit  about  it  have  judged  from  external  joys, 
which  are  of  the  natural  man,  and  have  not  known  what 
the  internal  or  spiritual  man  is,  thus  neither  what  is  his 
delight  and  blessedness.     If  therefore  it  liad  been  told 
by  those  who  are  ia  spiritual  or  internal  delight,  what 
and  of  what  quality  heavenly  joy  is,  it  could  not  have 
been  comprehended,  for  it  would  have  fallen  into  an  un- 
known idea,  thus  not  into  perception  ;  on  this  account  it 
would  have  been  among  those  things  which  the  natural 
man  would  have  rejected.     Yet  every  one  may  know 
that  a  man,  when  he  leaves  the  external  or  natural  man, 
comes  into  the  internal  or  spiritual ;  whence  it  maybe 
known,  that  heavenly  delight  is  internal  and  spiritual 


244 


HEAVEN  AND  HELL. 


deli-ht,  but  not  external  and  natural ;  and  because  it  is 
internal  and  spiritual,  it  is  more  pure  and  exquisite  and 
affects  the  interiors  of  man,  which  are  of  lus  soul  or 
suirit  Every  one  from  these  thin-s  alone  may  conclude, 
that  his  delij;ht  is  sucli  as  the  delight  of  J"^  ^P'"*^  |f^ 
been,  and  that  the  deli-ht  of  the  body,  which  is  called 
the  delight  of  the  flesh,  is  respectively  not  heavenly  ; 
what  also  is  in  the  .pirit  of  man  when  he  leaves  the 
body,  this  remains  after  death,  for  then  he  lives  a  man- 

^^'393      All  delights  flow  forth  from  love,  for  what  a 
man  loves,  this  he  feels  as  delightful ;  nor  has  any  one 
dcli-ht  from  any  otlier  source :  hence  it  follows  that  a8 
the  love  is,  such  is  the  delight.     The  delights  of  the  body 
or  of  the  fle^h  all  fl  .w  forth  from  the  love  of  self  and 
from  the  love  of  the  world  ;  hence  also  they  are  sensua^ 
lusts  and  their  pleasures.    But  the  delights  of  the  soul 
or  spirit  all  flow  forth  from  love  to  the  Lord  and  from 
love  towards  the  neighbor  ;  hence  also  they  are  affections 
of  good  and  truth,  and   inferior  satisfactions      These 
loves,  with  their  delights,  flow  i.i  from  the  Lord  and  out 
of  heaven  bv  an  internal  way,  which  is  from  above  and 
they  affect  the  interiors;  but  the  former  loves,  with  their 
deli-hts,  flow  in  from  the  flesh  and  from  the  world  by 
au  external  way,  which  is  from  beneath,  and  they  affect 
the  exteriors.     As  far  therefore  as  those  tvvo  loves  of 
heaven  are  received,  and  affect  man,  so  far  the  in  eriors 
are  opened,  which  are  of  the  soul  or  spirit,  and  look  from 
the  world  to  heaven  ;  but  as  far  as  those  two  loves  of  the 
world  are  received  and  affect  him,  so  far  the  exteriors 
are  opened,  which  are  of  the  body  or  the  fle.h.  apd  look 
fromheaven  to  th3  worhl.     As  loves  flow  in  and  are  re- 
ceived  so  at  the  same  time  also  their  delights  flow  m; 
into  the  interiors  the  delights  of  heaven,  into  the  exteri- 
ors the  delights  of  the  world,  since,  as  was  said,  all  delight 

"  397^.^  Heaven  in  itself  is  such  that  it  is  full  of  delights, 


HEAVENLY  JOY  AND  HAPPINESS. 


245 


insomuch  tiiat  viewed  in  itself  it  is  nothing  but  what  is 
blessed  and  delightful ;  for  the  divine  good  proceeding 
from  the  divine  love  of  the  Lord  makes  heaven  in  gen- 
eral and  in  particular  with  every  one  tliere,  and  the  divine 
love  is  to  will  the  salvation  of  all  and  the  hap])iiiess  of 
all  from  inmosts  and  fully.  Hence  it  is  tliat,  whether  you 
say  heaven  or  heavenly  joy,  it  is  the  same  thing. 

398,  The  delights  of  heaven  are  ineffal»le,  and  also 
are  innumerable  ;  but  of  thnso  innumerai)le  delights  not 
one  can  be  known,  nor  Ixjlieved,  by  him  vvlio  is  in  the 
mere  delight  of  the  body  or  of  the  flesii,  since,  as  was  said 
above,  his  interiors  look  from  heaven  to  the  world,  thns 
backwards  For  he  who  is  wholly  in  the  delight  of  tli© 
body  or  of  the  flesh,  or  what  is  the  same,  in  tlie  luve  of 
self  and  of  the  world,  feels  nothing  of  deliglit  except  in 
honor,  in  gain,  and  in  the  pleasures  of  tne  body  and  the 
senses ;  anil  these  so  extinguish  and  suffocate  interior 
delights,  which  are  of  heaven,  that  they  are  not  believed 
to  be.  For  this  reason  ho  woulil  wonder  greatly,  if  lie 
were  only  toM  that  there  are  deliglrs  given  on  the  re- 
moval of  the  delights  of  honor  and  of  gain,  ami  still  more 
if  he  were  told  that  the  delights  >>(  heaven  succeeding  in 
their  place  are  innumerable,  and  such  that  the  delights 
of  the  body  and  of  the  flesh,  which  are  chieHy  the  delights 
of  honor  and  of  gain,  cannot  be  c«»mpared  with  them. 
Hence  the  rea.son  is  evident,  why  it  is  not  known  what 
heavenly  joy  is. 

399.  How  great  the  delight  of  heaven  is,  may  lie 
manifest  only  from  this,  that  it  is  a  delight  to  all  in 
heaven  to  communicate  tlieir  delights  and  blessings  to 
another;  and  because  all  such  are  in  the  lieaveus,  it  is 
evident  how  immense  is  the  delight  of  heaven  ;  for,  as 
was  shown  above  (n.  268),  in  the  heavens  there  is  a  com- 
munication of  all  with  each,  and  of  each  vvltli  all.  Such 
communication  flows  forth  from  the  two  loves  of  heaven, 
which,  as  was  said,  are  love  to  the  Lord  and  love  towards 
the  neighbor :  these  loves  are  communicative  of  their 


246 


HEAVEN  AND  HELL. 


deli-hts.    That  love  to  the  Lord  is  such.  i8  because  Hi3 
love'^is  the  love  of  commaiiication  of  all  that  lie  has  with 
all  for  lie  wills  the  happiness  of  all.     Similar  love  is  m 
each  of  those  who  love   Him,  because  the   Lord  is  lu 
them;  hence  there  is  a  mutual  communication  of  the 
deli-hts  of  the  augels  among  themselves.     1  hat  love 
towards  the  neighbor  also  is  such,  will  be  seen  m  what 
follows.     From  these  things  it  may  be  manifest,  that 
those  loves  are  communicative  of  their  delights.     It  is 
otherwise  with  the  loves  of  self  and  of  the  world     Tiie 
love  of  self  withdraws  and  takes  away  all  delight  from 
others,  and  draws  it  into  itself,  for  it  wishes  well  to  itself 
alone  ;  and  tlie  love  of  the  world  wishes  that  what  is  its 
neighbor's  mav  be  its  own.    These  loves  are  therefore 
destructive  of  the  delights  with  others.    If  they  are  com- 
municative,  it  is  for  the  sake  of  themselves,  and  no     or 
the  sake  of  others  ;  in  respect  to  others  therefore  they 
are  not  communicative,  but  destructive,  except  so  far  as 
the  delights  of  others  appertain  to  themselves  or  are  in 
themselves.     That  the  loves  of  self  and  ot  the  world 
when  thev  reign,  are  such,  hai*  often  been  given  mc  to 
perceive  bv  living  experience.     As  often  as  spirits  who 
were  in  those  loves  whilst  they  lived  as  men  in  the  woild. 
approached,  so  often  my  delight  receded  and  vanished 
I  was  also  tol  I  that  if  such  only  approach  towards  any 
heavenlv  societv,  the  delight  of  those  who  are  iii  the 
society 'is   diuTinished,  ju.t  according   to  the  degree  of 
their  presence  ;  and,  what  is  wonderful,  those  evil  spi  it8 
are  th-  in  their  del.ght.     Hence  it  became  e-^leut  wha 
is  the  state  of  the  spirit  of  such  a  man  in  the  body  f^r  it 
ia  similar  to  what  it  is  after  separation  from  the  bo  y. 
namelv.that  he  desires  or  covets  the  delights  or  goods 
of  another,  and  as  far  as  ho  obtains  them,  so  far  he  ha. 
delight.     From  these  things   it   may  be  seen   that  the 
loves  of  self  and  of  the  world  are  destructive  of  the  joys 
of  heaven,  thus  altogether  opposite  to  heavenly  loves, 
which  are  communicative. 


HEAVENLY  JOY   AND  Hx\PPINE3S. 


247 


400.  It  is  however  to  be  known,  that  the  delight  in 
wliic-h  thev  are  who  are  in  the  loves  of  self  and  of  the 
world,  when  they  approach  to  any  heavenly  society,  is 
the  delJL'ht  of  their  own  lust,  and  thus  altogether  ojipo- 
sice  to  the  deliglit  of  heaven  ;  they  come  ijito  tlie  delight 
of  their  hist  from  the  deprivation  and  removal  of  heav- 
enly deliglit  with  those  who  are  in  it.  The  case  is  other- 
wise when  there  is  no  deprivation  and  removal,  for  then 
thoy  cannot  approach,  becau  ^e  as  far  as  they  then  ap- 
proach, so  far  they  come  into  anguisJi  and  pain.  Hence 
it  is,  tiiat  they  seldom  dare  to  come  near.  'I'his  also  has 
been  given  nie  to  know  by  repeated  experience,  »ome- 
thing  of  which  I  would  like  to  add. 

Spirits  who  come  from  the  world  into  the  other  life, 
de.«<irc  nothing  more  than  to  be  admitted  into  heaven; 
almost  all  see<  for  it,  supposing  that  heaven  con.sists 
only  in  l)eing  introduced  and  received.  For  this  rea.>*ou. 
sijice  they  desire  it,  they  are  conveyed  to  some  society  of 
the  lowest  heaven  ;  but  when  those  who  are  in  the  1  >ve 
of  self  and  of  the  world  ajjproach  to  the  first  threshuld 
of  that  heaven,  they  begin  to  be  tortureil  and  so  tor- 
nientetl  interiorly;  that  they  feel  in  themselves  rather 
hell  than  heaven  ;  and  so  they  cast  themselves  down 
hea<llong  tlieme,  nor  do  they  rest  until  they  come  into 
the  hells,  among  their  own.  It  has  often  happened  also, 
that  sncli  si)irits  have  <lesired  to  know  what  heavenlv  jov 
is,  and  when  they  have  heard  that  it  is  \u  the  interiors  of 
the  angeU,  they  have  desired  a  communication  of  it  w  ith 
•ihemselves ;  and  therefore  this  also  was  granted  ;  for 
what  a  /spirit  who  is  not  yet  iu  heaven  or  in  hell  desires, 
is  given  him,  if  it  con. luces  to  any  good  purpose.  But 
when  the  communication  w-as  made,  they  began  to  be 
tortured,  so  much  that  liy  reason  of  their  pain  they  did 
not  know  in  what  posture  to  place  their  bodies;  they 
were  seen  to  thrust  down  their  head  even  to  the  feet,  and 
cast  themselves  to  the  earth,  and  there  writhe  themselves 
into  coils  like  serpents,  and  this  by  reason  of  interior 


248 


HEAVEN  AND  HELL. 


tortnre.  Snch  effect  heavenly  delijrht  produce*!  upon 
those  who  were  in  delights  from  the  love  of  self  and  of 
the  world.  The  reason  is  that  those  l»)ves  are  altojiother 
opposite  and  when  one  opposite  acts  a<rainst  another, 
such  pain  is  produced.  And  because  lieaveiily  (lcli«rht 
enters  by  an  internal  way,  and  flows  into  the  contrary 
deliirht,  it  turns  the  interiors  which  are  in  that  deli^jht 
backward,  thus  turns  them  into  what  is  opposite  to  them- 
selves; hence  such  tortures.  That  they  are  opposite,  is, 
as  was  said  above,  because  love  to  the  Lonl  and  love 
towards  the  neij^hlwr  wi^h  to  communicate  all  their  own 
toothers,  for  this  is  their  deliirht;  and  the  love  ot  self 
and  of  the  world  wish  to  take  away  from  others  all  that 
they  have,  and  to  draw  it  to  themselves ;  and  as  far  as 
they  can  do  this,  so  far  they  are  in  delitrht.  From  these 
thiujrs  it  mav  also  be  known,  whence  it  is  that  liell  is 
separated  from  heaven :  for  all  who  are  in  hell  were, 
when  they  lived  in  the  world,  in  llie  mere  deli^^hts  of  the 
body  and  of  the  flesh  from  the  l<jve  of  8elf  and  of  the 
w«irld  ;  but  all  who  are  in  the  heavens  were,  when  they 
lived  in  the  world,  in  the  delij^lits  of  the  .«oul  an»l  of  tlio 
spirit  from  love  to  the  Lord  and  fronr  love  towards  the 
neighbor  ;  and  because  those  loves  are  opposite,  tliere- 
fore  also  the  hells  and  the  heavens  are  entirely  sepa- 
rated, and  this  to  sucli  a  degree  tiiat  a  spirit  who  is  in 
hell  ilares  not  even  put  forth  a  linger  thence,  or  elevate 
the  crown  of  his  head,  since  in  proportion  as  he  attempts 
it  he  is  racked  with  pain  and  tormented.  This  also  bus 
often  been  sef^n. 

401.  A  man  who  is  in  the  love  of  self  and  of  the 
world,  so  long  as  he  lives  in  the  body,  feels  delight  from 
those  loves,  and  also  in  each  of  the  pleasures  which  are 
from  them.  But  a  man  who  is  in  love  to  God,  and 
in  love  towards  the  neighbor,  so  long  as  he  lives  in  the 
body  does  not  feel  manifestly  delight  from  these  loves, 
and  from  the  good  affections  which  are  from  them,  but 
only  a  blessedness  that  is  hardly  perceptible,  because  it 


HEAVENT.Y   JOT   AND  HAPPINESS. 


249 


is  .stored  up  in  his  interiors,  and  veiled  by  the  exteriors 
which  are  of  the  body,  and  blunted  l)y  the  cares  of  the 
world.  The  states  are  however  entirely  changed  after 
death ;  the  delights  of  the  love  of  self  and  of  the  world 
are  then  turned  into  what  is  painful  and  direful,  because 
into  snch  things  as  are  called  infernal  tire,  and  by  turns 
into  things  defiled  and  lilthy,  corresponding  to  their 
unclean  ])leasures,  which,  wonderful  to  tell,  are  tlieu  de- 
lightful t<>  them.  But  the  obscure  delight,  and  almost 
imperceptil)le  blessedness,  which  had  been  with  those  in 
the  world  who  were  in  love  to  God  and  in  love  towards 
the  neighbor,  is  then  turned  into  the  delight  of  heaven, 
which  is  in  every  way  jierceptit)le  and  sensible;  for  that 
blessedness,  which  was  stored  up  and  lay  hid  in  their  in- 
teriors when  tfiey  lived  in  the  world,  is  then  revealed 
and  l)rought  forth  into  manifest  sensation,  because  they 
are  then  in  the  spirit,  and  that  was  the  delight  of  their 
spirit. 

402.  All  the  delights  of  heaven  are  conjoined  with 
and  are  in  uses,  because  uses  are  the  goods  of  love  an<l 
charity  in  wnich  the  angels  arc  ;  wlierefore  ever,  one 
has  delights  such  as  the  uses  are,  and  likewise  in  such  a 
degree  as  is  the  affection  of  use.  That  all  the  delights 
of  heaven  are  deli^rhts  of  use,  muv  bo  manifest  from 
comparison  with  the  five  senses  of  the  body  of  man. 
There  is  given  to  every  sense  a  delight  according  to  its 
use  ;  to  the  sight  its  delight,  to  the  heariiig,  the  smell, 
the  taste,  and  the  touch,  each  its  own  delight  ;  to  the 
sight  delight  from  beauty  and  forms,  to  the  hearing  from 
harmonious  sounds,  to  the  smell  from  pleasing  odurs,  to 
the  ta.*5te  from  line  flavors.  The  u.ses  winch  euh  of 
them  perform  are  known  to  those  wiio  attend  to  sueb 
things,  and  more  fully  to  those  who  are  acquainted  with 
correspondences.  That  the  sight  has  such  delight,  i.s 
from  the  use  which  it  affords  to  the  understanding,  which 
is  the  internal  sight ;  that  the  hearing  has  suoJi  deli;rht, 
is  from  the  use  which  it  affords  both  to  the  understand- 


250 


HEAVEN"  AND  HELL. 


i:jg  aDci  to  the  will,  by  hearkeniuj; ;  that  the  sraell  has 
such  delight,  is  from  the  use  which  it  affords  to  the 
braiu  aud  also  to  the  lungs;  that  the  taste  h;is  such  <ie- 
light,  is  from  the  use  wliich  it  affords  to  the  stoinacli, 
and  thence  to  the  whole  body,  by  nourishing  it.  Conju- 
gial  delight,  which  is  a  purer  aud  more  exquisite  delight 
of  touch,  is  more  excellent  than  all  those,  on  account  of 
its  use,  which  is  the  procreation  of  the  human  race,  and 
therel)y  of  augels  of  heaven.  These  delights  are  in 
those  sensories  from  an  iuHux  of  heaven,  wliere  every 
deliy:ht  is  of  use  and  according  to  use. 

403.  Some  spirits,  from  an  opii.ion  conceived  in  the 
world,  believed  heavenly  happiness  to  consist  iu  an  idle 
life,  in  which  they  would  he  served  by  others  ;  but  they 
wore  told  that  no  happiness  ever  consists  in  resting  from 
employment,  and  tiience  having  happiness  ;  iu  this  way 
every  0!ie  would  wish  to  have  tlie  ha])piness  of  otliers 
for  iiim>«elf,  and  when  every  one  would  wish  for  it,  no 
one  would  have  it.  Such  a  life  woukl  not  be  active  but 
idle,  in  which  the  faculties  vvould  l>ecome  torpid  ;  when 
vet  it  inav  he  known  to  all,  that  without  active  life  there 
can  bo  no  happiness  of  life,  anti  that  cessation  from  em- 
l)loymenc  is  only  for  the  sake  of  recreation,  tliat  one  may 
return  witli  gri'eater  alacritv  to  the  activity  of  hi.s  life. 
Afterwards  it  was  shown  by  many  things,  that  angelic 
life  consists  iu  performing  the  goods  of  charity,  which 
are  uses,  and  that  all  the  happiness  of  the  angel.«»  is  iu 
use,  from  use,  and  according  to  use  To  those  who  had 
an  idea  that  heavenly  joy  consists  in  living  a  life  of  indo- 
lence, aud  of  breathing  ciernal  joy  without  employment, 
it  was  given  tt)  perceive,  in  order  to  make  them  ashamed, 
what  such  a  life  is;  and  it  was  perceived  that  it  Avas 
very  sad,  ami  that  all  joy  thus  perishing,  after  a  short 
time  thev  would  loathe  and  nauseate  it. 

404.  Some  spirits  who  believed  themselves  better 
instructed  than  others,  said  th  it  it  was  their  belief  iu  the 
world,  that   heavenly  joy  consisted   iu   this   aloue.  that 


HEAVENLY  JOY   AND   HAPPINESS. 


251 


they  should  praise  and  give  glory  to  God,  and  that  this 
was  active  life :  but  thev  were  told,  that  to  praise  and 
give  glory  to  God  is  not  such  active  life,  and  tliat  neither 
has  God  neeil  of  praises  and  glorification,  but  that  He 
wills  that  they  should  perform  uses,  and  thus  the  goods 
which  are  called  goods  of  charity.  They  were  not  how- 
ever  able  to  have  any  idea  of  heavenly  joy  in  the  goods 
of  charity,  but  of  servitude;  yet  the  angels  testified  that 
this  joy  is  most  free,  because  it  proceeds  from  interior 
affection  and  is  conjoined  with  ineffable  delight. 

405.  Almost  all  who  come  into  the  other  life,  sup- 
pose that  hell  is  alike  to  every  one,  and  that  heaven  is 
alike  to  every  one  ;  when  yet  in  both  there  are  infinite 
varieties  and  diversities,  and  in  no  case  is  the  hell  of  one 
wliullv  similar  to  that  of  another,  nor  the  heaven  of  quo 
wlndly  similar  to  the  heaven  of  another;  as  uo  one  man, 
s])irit,  or  anjrel,  is  ever  just  like  another,  not  even  Jis  to 
the  face.  When  I  only  thought  that  two  might  be  ex- 
ai'tiy  similar  or  ecjual,  the  angels  expres^*ed  horror, 
saving  that  every  one  thing  is  formed  from  the  har- 
monious ay:reement  of  several  things,  and  that  the  one 
thing  is  such  as  that  agreemeut  is  ;  aud  that  thus  every 
society  of  heaven  makes  one,  and  that  all  the  societies  of 
heaven  make  oue,  and  this  from  the  Lord  alone  through 
love  \j^^^  in  the  heavens  are  iu  like  manner  in  all 
variety  and  diversity,  and  in  uo  case  is  the  use  of  one 
exactly  similar  and  the  same  with  the  use  of  another  ; 
thus  neither  is  the  delight  of  one  sin)ilar  and  the  same 
with  that  of  another.  Still  further,  the  delights  of  every 
use  are  innuineralde,  and  those  innumerable  delights  are 
iu  like  manner  various,  but  still  conjoined  together  iu 
such  order  that  they  mutually  regartl  each  other,  as  the 
Uf^es  of  every  member,  or^rau,  aud  viscus  in  tho  body,  and 
still  more  as  the  uses  of  every  vessel  aud  libre  in  every 
memi)er,  organ,  and  viscus  ;  all  aud  each  of  which  are  so 
consociated,  that  they  retrard  their  own  good  m  another, 
an(>  thus  iu  all,  aud  all  in  each;  from  this  uuiversal  aud 
individual  regard  they  act  as  oue. 


252 


HEAVEN  AND  HELL. 


406.  I  have  spoken  several  times  with  spirits  who 
had  come  recently  from  the  world,  concerning  the  state 
of  eternal  life,  namely,  that  it  ia  of  importance  to  know 
who  is  the  Lord  of  the  kinj^dom,  what  is  the  quality  of 
the  government  and  what  its  form  ;  as  for  those  in  the 
world  who  come  into  another  kingdom,  nothing  is  more 
important  than  to  know  who  and  what  the  king  is, 
what  the  government,  and  other  particulars  which  relate 
to  that  kingdom  ;  and  it  is  more  the  case  in  this  king- 
dom, in  which  they  are  to  live  to  eternity.  They  shonld 
know,  therefore,  that  it  is  the  Lord  who  governs  heaven, 
and  also  the  universe,  for  lie  who  governs  one  governs 
the  other  ;  thus  that  the  kingdom  in  which  they  now  nre 
is  the  Lord's,  and  that  the  laws  of  this  kingdom  are  cteri:al 
truths,  which  are  all  founded  in  this  law,  that  they  should 
love  the  Lord  above  all  things,  and  the  neii:hl)or  :.s 
themselves  ;  and  yet  further  than  this,  that  if  thoy 
would  he  as  the  angels,  they  ought  to  love  the  ncighlior 
more  than  themselves.  On  hearing  these  things,  ihey 
were  unable  to  make  any  reply,  because  in  the  life  of 
the  body  they  had  heard  some  such  thing,  but  had  not 
believed  it,  wondering  that  there  should  be  such  love  in 
heaven,  and  that  it  could  be  possil)le  for  any  one  to  love 
his  neighbor  more  than  himself.  But  they  were  in- 
formed that  all  goods  increase  immensely  in  the  other 
life,  aud  that  such  is  the  life  in  the  body,  that  they 
cannot  go  farther  than  to  love  the  neighbor  as  themselves, 
because  they  are  in  corporeal  things  ;  but  when  these  r.ro 
removed,  the  love  then  becomes  more  pure  and  at  length 
angelic,  which  is  to  love  tlie  neighbor  more  than  them- 
selves. For  the  delight  of  those  in  the  heavens  is  to  do 
pood  to  another  ;  and  it  is  not  delightful  to  do  good  to 
themselves,  unless  tliat  it  may  become  another's,  thus 
for  the  sake  of  another  ;  and  this  is  to  love  the  neighbor, 
more  than  themselves.  That  it  is  possible  for  such  love 
to  be  given,  may  be  manifest,  it  was  said,  in  the  world, 
from  the  conjugial  love  of  some  persons,  iu  that  the/ 


HEAVENr.Y  JOY   AND   HAPPINESS. 


253 


prefer  death  ratlier  than  that  any  injury  should  be  done  to 
their  consort;  from  the  love  of  parents  towards  their 
children,  in  that  a  motlier  would  rather  suffer  hunger 
than  see  her  infant  in  want  of  food  ;  likewise  from  sin- 
ceie  friendship,  that  one  frieutl  will  expose  himself  to 
]»erils  for  another  ;  and  even  from  civil  aud  pretended 
friendship,  wliich  wishes  to  emulate  what  is  sincere, 
offerinu:  the  better  things  to  those  to  whom  there  is  pro- 
fession of  wishing  well,  and  also  carrying  such  good- 
will in  the  month,  though  not  in  the  heart ;  lastly,  from 
the  nature  of  love,  which  is  such  that  its  joy  is  to  serve 
others,  not  for  its  own  sake  but  for  tlieirs.  But  tliese 
things  they  could  not  comprehend  who  loved  themselves 
more  than  others,  and  who  in  the  life  of  the  body  had 
l>een  greedy  of  gain  ;  least  of  .all  could  the  avaricious. 

407.  A  certain  one  who  in  the  life  of  the  body  had 
been  powerful  over  others,  retained  also  in  the  other  life 
his  desire  tvi  rule  ;  but  he  was  told  that  he  was  in  another 
kiwjidom,  which  is  eternal,  and  tliat  his  command  on 
earth  was  dead,  aud  that  now  no  one  is  esteemed  except 
aciordiuix  to  goo<l  and  truth,  and  according  to  the  mercy 
of  the  Lord  in  which  he  is  from  his  life  iu  the  world; 
also  that  it  is  iu  this  kingdom  as  on  earth,  where  men 
are  esteemeil  for  their  wealth,  and  for  their  favor  with 
the  piince;  wealth  here  being  good  and  truth,  aud  favor 
with  the  prince  l)eing  the  mercy  iu  which  man  is  with 
the  Lor<l  according  to  his  life  in  the  world.  If  on  the 
otlu'r  hand  he  wish  to  rule,  he  is  a  rel>el,  for  he  is  in 
the  kingdom  of  another.  On  heariug  these  things  ho 
was  ashamed. 

408.  1  have  spoken  with  spirits  who  supposed  heaven 
and  iieavenly  joy  to  consist  iu  this,  that  they  should  be 
great.  But  they  were  tolil  that  in  heaven  he  is  greatest 
who  is  least,  for  he  is  called  least  who  h;is  no  power  and 
wisdom,  and  wishes  to  have  no  power  aud  wisdom  from 
himself,  but  from  the  Lord ;  and  he  who  is  least  in  such 
a  sense,  has  greatest  happiness  ;   and  because  he  haa 


lMiWMli(ii'liifliliiiriMi[1-i  i  •ililBlartitii 


254 


HEAVEN  AND  nEI,L, 


greatest  happiness,  it  thence  follows  that  he  is  greatest ; 
for  thus  from  the  Lord  he  has  all  power,  and  excels  all 
in  wisdom ;  and  w  hat  is  it  to  he  greatest,  unless  to  be 
most  happy?  for  to  be  most  happy  is  what  the  powerful 
seek  by  power,  and  the  rich  by  riches.  It  is  further 
said,  that  heaven  does  not  consist  in  this,  that  one  should 
desire  to  be  least  with  a  view  to  be  greatest,  for  then  he 
aspires  and  covets  to  be  greatest  ;  but  it  consists  in 
willing  from  the  heart  the  good  of  others  more  than  of 
themselves,  and  in  serving  others  for  the  sake  of  their 
happiness,  from  no  desire  to  be  recompensed  themselves, 
but  from  love. 

409.  Heavenly  joy  itself,  such  as  it  is  in  its  essence, 
cannot  be  described,  because  it  is  in  the  inmosts  of  the 
life  of  the  angels,  and  hence  in  every  thing  of  their 
thought  and  affection,  and  from  these  in  every  thing  of 
speech  and  in  every  thing  of  action.  It  is  as  if  tlie  in- 
teriors were  fully  open  and  unloosed  to  receive  delight 
and  blessedness,  which  is  dispersed  into  each  of  the 
fibres,  and  thus  through  the  whole.  Its  perception  and 
sensation  from  this  are  such  as  cannot  be  described  ;  for 
that  which  commences  from  tlie  inmosts,  flows  in  into 
each  of  the  things  which  are  derived  from  the  interiors, 
and  propagates  itself  always  with  increase  towards  the 
exteriors.  Good  spirits  who  are  not  yet  in  that  delight, 
because  not  yet  raised  up  into  heaven,  when  they  per- 
ceive it  from  an  angel  by  the  sphere  of  his  love,  are 
tilled  with  such  delight  that  they  come  as  it  were  into  a 
pleasant  swoon.  This  has  sometimes  occurred  with 
those  who  desired  to  know  what  lieavenly  joy  is. 

410.  When  certain  spirits  desired  to  knaw  what 
heavenly  joy  is,  it  was  granted  them  to  [>erceive  it  to 
that  degree  that  they  could  bear  it  no  longer ;  but  still 
it  was  not  angelic  joy,  scarcely  was  it  in  tiie  least  degree 
angelic,  as  was  given  me  to  ]>erceive  by  communication  ; 
it  was  so  slight  as  to  be  almost  cold,  and  yet  they  called 
it  most  heavenly,  because  it  was  their  inmost  joy.    From 


HEAVENLY   JOY   AND   nAPPIXESS.  255 

this  it  was  manifest,  not  only  that  there  are  degrees  of 
the  joys  of  heaven,  but  also  that  the  i.miost  j(.y  of  cue 
scarcely  approaches  to  the  lowest  or  middle  joy  of 
another;  also,  that  when  any  one  receives  the  inmost  of 
his  own  joy,  he  is  in  his  own  heavejilv  jov,  and  that  he 
cannot  endure  what  is  yet  more  interior,  which  becomes 
painful  to  him. 

411.     Certain  spirits,  not  evil,  sunk  into  quiescence 
a^  into  sleep,  and  thus  as  to  the  interiors  which  are  of 
their  rational  mind,  they  were  translated  into  heaven  • 
for  spirits,  before   their  interiors  are  opened,   can   be 
translated  into   heaven,  and   be  instructed  as  to  the 
happiness  of  those  who  are  there.     I  .aw  that  thev  were 
thus  quiescent  for  half  an  hour,  and  afterwa^ls  relapsed 
into  the  exteriors  in  which  they  were  before,  and  then 
again  into  the  recollection  of  what  thev  had  seen      They 
said  that  tliey  had  l>een  among  angels  in   heaven,  and 
had   there  seen   and   perceived  amazing  things,  all  re- 
splendent as  from  gold,  silver,  and  precious  stones,  in 
wonderful  forms,  wliich  were  wonderfully  varied  ;  and 
that  the  angels  were  not  delighted  with  the  outward 
things  themselves,  but  with  the  things  they  represented, 
which  were  divine,  ineffable,  and   of  infinite   wisdom 
and  that  these  were  joy  to  them  ;  besides  innumerable 
things,  which  could   not  be   expressed   in    human  Ian- 
guages,  not  even  as   to  a  ten-thousan.lth  part,  nor  fall 
into  Ideas  m  which  there  is  any  thing  material. 
^    412.     Almost  all  who  come  into  the  other  life  are 
Ignorant  of   the   nature  of    heavenly   blessedness   and 
happiness,  because  they  do  not  know  'what  and  of  whafc 
quality  internal  joy  is,  having  no  perception  of  it  hut 
What  they  conceive  fn.m  corporeal  and  worldly  gladness 
and  JOV  ;  and  so  what  they  are  ignorant  of  thev  suppose 
to  be  nothing,  when  yet  corporeal  and  worldly'  jovs  are 
of  no  account  in  comparison.     The  well  disposed,  'there- 
fore   who  do  not  know  what  heavenly  joy  is,  in  order 
that  they  may  know  and  understand  what  it  is,  are  car- 


256 


HEAVEN.  AND  OELU 


rieil  first  to  pariuiis.il  ficoiK^ii,  wiiich  exceed  every  iilea  of 
th«  iinairinaiioii  Then  they  think  that  they  have  come 
into  a  heavenly  paradise,  hut  they  are  tauj^ht  that  this 
is  not  happiness  truly  heavenly  ;  and  it  is  uiven  tlieni  to 
know  tlie  interior  states  of  joy  perceptilde  to  their  iu- 
luosts  ;  then  tliey  are  brought  into  a  state  of  peace  even 
to  their  inmost,  wlien  they  confess  that  nothing  of  it  is 
at  all  expressible  nor  conceivable  ;  finally  they  are 
brouj^ht  into  a  state  of  innocence,  also  even  to  their  in- 
iiiost  sense.  In  this  way  it  is  civen  them  to  know  what 
is  truly  spiritual  and  celestial  good. 

413.  But  that  I  might  know  what  and  of  what 
quality  heaven  is,  and  heavenly  joy,  it  has  been  often 
and  ft>r  a  long  time  granted  me  by  the  Lord  to  |)erceive 
the  delights  of  heavenly  JL>ys  ;  ou  which  account  I  am 
enabled  to  know  them,  because  from  living  exijerience, 
but  can  never  descrilie  them  ;  yet  something  shall  l>e 
8;n(l,  in  order  that  some  idea  of  them  may  be  had.  it  is 
an  affcciion  of  innumerable  delights  and  joys,  which 
together  present  something  general,  in  which  general 
thing,  or  general  affection,  are  the  liarmonies  of  iu- 
ijumerable  affertions,  which  do  not  come  to  the  percep- 
tion di>tinctly,  but  obscurely,  because  the  perception  is 
most  general.  Still  it  was  given  to  perceive  that  things 
iunumeralde  were  in  it,  so  arranged  that  they  can  never 
1)6  described  ;  those  iunumerab.e  things  being  such  as 
flow  from  the  order  of  heaven.  Such  is  the  order  in 
each  of  the  things  and  the  least  things  of  the  affection, 
which  are  [)resented  and  perceived  only  as  one  moat 
general  thing,  according  to  the  capacity  of  him  who  is 
the  sul)ject.  In  a  word,  infinite  things  arranged  in  a 
most  orderly  form  are  in  every  general  thing ;  and  there 
is  no  one  but  what  lives,  and  affects,  and  indeed  all  of 
them  from  the  iumosts,  for  from  inmosts  heavenly  joys 
proceed.  It  was  perceived  also,  that  the  joy  and  delight" 
came  as  from  the  heart,  diffusing  themselves  most  softly 
through  all  the  inmost  fibres,  and  from  these  into  the 
congregated  fibres,  with  such  au  inmost  sense  of  gratifi- 


HEAVENI.Y  JOY  AND  HAPPIXESS.  257 


ca  ion  that  the  fibre  is  as  it  were  nothing  but  jor  and 
delight,  and  every  capacity  of  perception  and  sensation 
thence  in  like  manner  living  from  hapi)ines9.  The  ioy 
of  bodily  pleasures,  compared  with  those  joys,  is  as  a  gros's 
and  pungent  clot  comj)ared  with  a  pure  and  most  jrcntle 
aura.     It  wa^  observed  that  when  I  wished  to  transfer 

hIj^/h'^'M"^''/"'''^"''^  '"^'•^  •"^"'«'  ^"^1  fuller 
delight   than   the   former  continually  flowed  in    in  its 

place,  and  the  more  I  wished  this,  the  more  it  flowed  in  • 
and  It  was  perceived  that  this  was  from  the  Lord 

414.  Those  who  are  in  heaven  are  continually  ad- 
vancing to  the  spring  of  life,  and  the  more  tiionsa^ds  of 
years  they  hve,  to  a  spring  so  much  the  more  deli'H.tful 
and  happy,  and  this  to  eternity,  with  increase  acconFinir  to 
the  progressions  and  degrees  of  their  love,  charity,  and 
faith.  Women  who  have  die.l  old  and  worn  otu  with 
age.  and  have  lived  in  faith  in  the  Lord,  in  charity  to- 
wards the  ne,ghl»or,  and  in  happy  conjugial  love  with  a 
husband,  after  a  succession  of  years,  come  more  and 
more  into  the  flower  of  youth  and  eariy  won.anhood, 
and  into  a  beauty  which  exceeds  all  idea  of  beauty  ever 
perceivable  by  our  hight.     Goodness  an.l  charity  is  what 

fhp"!Lr";l™    ;'f  ^  ^^'''^"^^>''^"^«  of  itself,  and   causes 
he  delight  and  beauty,  of  charity  to  shine  forth  from 
the  minutest  parts  of  the  face,  so  that  they  themselves 
are  forms  of  charity.  They  have  been  seen  by  some,  and 
have  excited  astonishment.     The  form  of  charity  whi.-h 
I.  seen  to  the  hfe  in    heaven,  is  such  that  charity  itself 
18  what  portrays  and  is  portrayed;  and  this  in  'such  a 
manner,  that  the  whole  angel,  especially  the  face,  is  as 
It  were  chanty,  which  both  appears  and  is  plainly  p  r- 
ceived  ;  winch  form,  when  it  is  beheld,  is  ineffable" be.tu 
ty.  affecting  with  charity  the  very  inmost  life   of  the 
mind.      In  a  word,  to  grow  old  in  heaven  is  to  erow 
young :  those  who  have  lived  in  love  to  the  Lord  and  in 
chanty   towards  the  neighbor,  become   such   forms  or 
such  l>eauties,  in  the  other  Hfe      All  fi>«  «       i 
f.»r».o  .rr'^x   •  ;  V  *  ^"^  angels  are  such 

forms,  with  mnumerable  variety;  and  of  these  is  heaven. 


HEAVEN-  AND  HELL. 


THE  IMMENSITY  OF  HEAVEN. 

415.     That  the  heaven  of  the  Lord  is  immense,  may 
be  manifest  from  several  thiiipjs  which  have  been  said  and 
shown  in  the  foregoing  chai)ters,  especially  from  this, 
that  heaven  is  from  the  human  race  (see  above,  n.  311- 
317),  and  not  only  from  those  who  are   born  within  the 
church,  but  also  from   those  who  are  horn  out  of  the 
church  (n.  318-328);  thus  from  all,  since  theiirst  bej^inning 
of  this  earth,  who  have  lived  in  good.      How  great  is 
the  multitude  of  men  in  this  whole  world,  any  one  may 
conclude  who  knows  any  thing  concerning  the  parts,  the 
regions  and  kingdoms  of  the  earth.     Wiioever  goes  into 
a  calculation,  will  find  that  several   tliousands  of  men 
depart   from   it  every  day,  thus  within  a  year  several 
myriads,  if  not  millions  ;  and  tliis  from  the  earliest  times, 
since  which  some  thousands  of  years  have  elapsed  ;  all 
of  whom,  after  their  decease,  have  come  and  are  constant- 
ly coming  into  the  other  world,  which  is  called  the  spir- 
itual world.     But  how  many  of  these  have  become  and  do 
become  angels  of  heaven,  cannot  be  told.     This  has  been 
told  me,  that  in  ancient  times  very  many  became  angels, 
because   tlien  men   thouglit   more  interiorly  and   more 
spiritually,  and  thence  were  in  heavenly  affection  ;  but 
that  in  the  following  ages  not  so  many,  because  man  in 
the  process  of  time  became  exterior,  and  l>egan  to  think 
more  naturally,  and  so  to  be  in  earthly  affection.    From 
these  things  it  may  be  evident  in  the  first  place,  that  the 
heaven  from  the  inhabitants  only  of  this  earth  is  great. 
416.     That  the  heaven  of  the  Lord  is  immense,  may 
be  manifest  from  this  alone,  that  all  infants,  whether 
they  be  born  within  the  church  or  out  of  it,  are  adopted 
by  the  Lord  and  become  angels,  the  number  of  whom 
amounts  to  a  fourth  or  fifth  part  of  the  whole  human 
race  on  earth.    That  every  infant,  wherever  he  is  born, 


nrMENSlTY  OF  HEAVEN. 


259 


whether  within  the  church  or  out  of  it,  whether  of  pious 
parents  or  of  impious  ones,  when  he  dies  is  received  by 
the  Lord  and  is  educated  in  heaven,  and  accordilig  to 
divine  order  is  taught  and  imbued  with  the  affections  of 
good  and  by  them  with  the  knowledges  of  truth,  and 
afterwards  as  he  is  perfected  in  intelligence  and  wisdom, 
is  introduced  into  heaven  and  becomes  an  angel,  may  be 
seen  above  (n.  329-345) ;  it  may  therefore  be'concluded, 
how  great  a  multitude  of  angels  of  heaven  ha^i  come  to 
exist,  from  the  first  creation  to  the  present  time,  from 
tiiese  alone. 

417.  How  immense  the  heaven  of  the  Lord  is,  may 
also  be  nianifest  from  this,  that  all  the  planets  visible  to 
the  eye  in  our  solar  system  are  earths,  and  moreover 
tliat  there  are  innuraeralde  ones  in  the  universe,  and  all 
full  of  inhabitants.  These  have  been  treated  of  in  a 
small  work  upon  those  earths,  from  which  1  shall  adduce 
tlie  following  passage : 

"  That  there  are  many  earths,  and  men  upon  them, 
and  spirits  and  angels  from  them,  is  very  well  known  in 
the  other  life  ;  for  it  is^rranted  to  everv  one  there  who 
from  the  love  of  trutli  and  thence  of  use  desires  it,  to 
speak  with  spirits  of  other  earths,  and  to  be  confirmed 
thereby  in  regard  to  a  plurality  of  worlds,  and  to  be  in- 
formed tliat  the  human  race  is  not  onlv  from  one  earth. 
but  from  innumerable  ones.  I  have  spoken  several  times 
with  spirits  of  «ur  earth  on  this  subject,  and  it  was  said 
that  any  intelligent  person  may  know,  from  many  things 
with  which  he  is  acquainted,  that  there  are  many  earths, 
and  men  upon  them  ;  for  it  may  be  concluded  from  rea- 
son, that  such  large  masses  as  the  planets  are.  some  of 
which  exceed  this  earth  in  magnitude,  are  not  em])ty 
masses,  and  created  only  to  be  carried  and  moved  round 
the  sun,  and  to  shine  with  their  scanty  light  fur  one 
earth,  but  that  their  use  must  be  more  important  than 
that.  He  who  believes,  as  every  one  ought  to  believe, 
that  the  Divine  created  the  universe  for  no  other  end 


'ir  iMiiiiiiiBiii'n ^iimttniiiinflt  iiiiiiimiiiiii  iiiiiiaiiiini 


260 


HEAVEN  AND  HELL. 


than  that  the  human  race  might  exist,   aud    theuce 
heaven, — since   the    human    race  is   the   seminary  of 
heaven,  —  cannot  but  believe,   that   wherever   there  is 
any  earth,  there  must  also  be  men.     That  the  planets 
which  are  visible  before  our  eyes,  because  within  the 
boundaries  of  the  world  of  this  suu,  are  earths,  may  be 
manifestly  known  from  tliis,  that  they  are   bodies  of 
earthly  matter,  because  they  reflect  the  sun's  light ;  and, 
when  viewed  through  telescopes,  they  do  not  appear  as 
stars  sparkliug  from  flame,  but  as  earths  variegated  with 
obscure  spots:  also  from  this,  that  they,  in  like  manner 
as  our  earth,  are  carried  round  the  sun,  and  proceed  in 
the  way  of  the  zodiac,  and  tlience  make  years  and  sea- 
sons of  the  year,  spring,  summer,  autumn,  and  winter  : 
in  like  manner  that  they  are  turned  around  their  own 
axis,  like  our  earth,  and  tlience  make  days  aud  times  of 
the  day,  morning,   mid-day,   evening,   and   niglit :  aud 
moreover  that  some  of  them  have  moons,  called  satel- 
lites, which  revolve  around  their  orb  at  stated  times,  as 
the  moon  around  ours  ;  aud  that  the  planet  Saturn,  bo- 
cause  it  is  at  a  great  distance  from  the  sun,  has  also  a 
large  luminous  belt,  which  gives  much  light,  although 
reflected,  to  that  earth.     Who  that  knows  these  things, 
and  thinks  from  reason,  can  ever  say  that  these   are 
empty  bodies?     Moreover  '   have  argued  with  sjiirits, 
that  it  might  be  believed  by  man  that  in  the  univer.-e 
there  are  more  earths  than  one,  from  this,  tiiat  the  starry 
heaven  is  so  immense,  aud  the  stars  there  so  innumera- 
ble ;  each  of  which  in  its  place  or  in  its  world  is  a  sun, 
and  resembling  our  sun,  but  of  various  magnitudes.    He 
who  duly  weighs  the  subject,  must  conclude  that  such 
an  immense  whole  cannot  but  be  a  means  to  an  end, 
which  is  the  ultimate  end  of  creation  ;  and  this  end  is  a 
heavenly  kingdom,  in  which  the  Divine  may  dwell  with 
angels  and  men.    For  the  visible  universe,  or  the  heaven 
enlightened  by  so  innumerable  stars,  which  are  so  many 
suns,  is  only  a  means  that  earths  may  exist,  and  men 


IMMENSITY  OF  HEAVEN. 


261 


upon  them,  from  whom  is  the  heavenly  kingdom.    From 
the.se  things  a  rational  man  cannot  think  otherwise,  than 
that  so  immense  a  means  to  so  great  an  end,  was  not 
made   for  the  human  race  of  only  one  earth.     What 
would  this  be  for  the  Divine,  which  is  infinite,  to  which 
thousands,  even  myriads  of  earths,  and  all  full  of  inhab- 
itants, would  be  little,  and  scarcely  any  tiling  ?     There 
are  spirits,  whose  only  study  it  is  to  acquire  to  themselves 
knowledges,  because  they  are  delighted  with  knowledges 
alone ;  therefore  it  is  allowed  them  to  wander  about,  and 
eveu  to  pass  out  of  the  world  of  this  sun  into  other  sys- 
tems, and  to  procure  to  themselves  knowledges.     These 
have  said,  that  there  are  not  only  earths  upon  which  are 
men  in  this  solar  world,  but  also  out  of  it,  in  the  starry 
heaven,  to  an  immense  number.     These  spirits  are  from 
the  planet  Mercury.     A  calculation  has  been  made,  that 
if  there  were  a  million  of  earths  in  the  universe,  and  on 
every  earth  men  to  the  number  of  three  hundred  mil- 
lions, aud  two  hundred  generations,  within  six  thousand 
years,  aud  a  space  of  three  cubic  ellsi  were  allowed  to 
every  man  or  spirit,  the  number  of  so  many  men   or 
t^pirits  collecteil  into  one  sum  still  would  not  fill  tlie  space 
of  this  earth,  aud  scarcely  more  than  the  space  of  one  of 
the  satellites  about  the  planets,  which  would  be  a  space 
in  the  universe  so  small  as  to  be  almost  invisible,  since  a 
satellite  scarcely  appears  to  the  naked  eye.     What  is 
this  for  the  Creator  of  the  universe,  to  whom  it  would 
not  be  enough,  if  the  whole  universe  were  filled,  for   He 
is  infinite  ?     I  have  spoken  on  this  subject  with  angels, 
who  said  that  they  had  a  similar  idea  concerning  the 
fewne.ss  of  the  human  race  in  respect  to  the  infinity  of 
the  Creator,  but  that  still  they  do  not  think  from  spaces, 
but  from  states,  and  that,  according  to  their  idea,  earths 
to  the  amount  of  as  many  myriads  as  could  possibly  be 
conceived,  would  still  be  nothing  at  all  to  the  Lord." 
-llespecting  the  earths  iu  the  universe,  with  their  inhab- 

»  The  Swedish  ell  is  a  little  leas  tlian  two  Engliah  feet  —  2V. 


262 


HEAVEN  AND  KELL. 


itants,  and  the  spirits  and  angels  from  them,  see  in  the 
above-mentioned  little  work  ;  the  things  there  i elated 
were  revealed  and  shown  to  me,  to  the  intent  that  it 
may  be  known  that  the  heaven  of  the  Lord  is  immense, 
and  that  it  is  all  from  the  human  race  ;  also  that  our 
Lord  is  every  where  acknowledged  as  the  God  of  heaven 
and  earth. 

418.     That  the  heaven  of  the  Lord  is  immense,  may 
also  be  manifest  from  this,  that  heaven  in  the  whole 
complex  resembles  one  man,  and  also  corresponds  to  all 
and  each  of  the  things  in  man,  and  that  this  correspond- 
ence can  never  be  filled,  since  it  is  not  only  a  correspond- 
ence with  each  of  the  members,  organs,  and  viscera  of 
the  body  in  general,  but  also  in  particular  and  singular, 
with  all  and  each   of   the  little  viscera  and  little  or- 
gans which  are  within  them,  yea,  with  each  of  tiie  ves- 
sels and  fibres;  and  not  only  with  them,  but  also  with 
the  organic  substances,  which  interiorly  receive  the  in- 
flux of  heaven,  from  which  man  lias  interior  activities  ser- 
viceable to  the  operations   of   his  mind;  for  whatever 
exists  interiorly  in  man,  exists  in  forms,  whidi  are  sub- 
stances, since  what  does  not  exist  in  substances  as  its 
subjects,  is  nothing.     That   there  is  a  correspondence 
of  all  these  things  with  heaven,  may  be  evident  from 
the  chapter  treating  of  the  correspondence  of  all  things 
of  heaven  with  all  things  of  man  (n.  87-102).     This 
correspondence  can  never  be  filled ;  because  the  more 
numerous  the   angelic  consociations  are   which    corre- 
spond to  such  member,  so  much  the  more  perfect  heaven 
becomes  ;  for  all  perfection  in  the  heavens  increases  ac- 
cording to  plurality.     The  reason  that  perfection  in  the 
heavens  increases  according  to  plurality,  is,  that  all  there 
have  one  end,  and   all  unanimously   look   to   that  end. 
This  end  is  the  common  good,  and  when  this  reigns, 
there  is  also  from  the  common  good,  good  to  each  one, 
and  from  the  goods  of  each  there  is  good  to  t)ie  whole 
community.     This  is  so,  because  the  Lord  turns  all  in 


IMMENSITY  OP  HEAVEN.' 


263 


heaven  to  Himself  (see  above,  n.  123),  and  thereby 
makes  them  to  be  one  in  Himself.  That  the  unanimity 
and  concord  of  many,  especially  from  such  an  origin, 
and  in  such  bond,  produces  perfection,  every  one  from 
reason  in  any  degree  illustrated,  may  clearly  pee. 

419.  It  has  also  been  given  me  to  see  the  extent  of 
the  licaven  which  is  inhabited,  and  also  what  is  not  in- 
habited ;  and  I  saw  that  the  extent  of  heaven  not  inhab- 
ited was  so  great,  that  it  could  not  be  filled  to  eternity, 
even  if  many  myriads  of  earths  were  given,  and  as 
great  a  multitude  of  men  iu  each  earth  as  there  are  in 
ours  ;  on  which  subject  also,  see  the  small  work  on  the 
Earths  iu  the  Universe  (n.  1G8). 

420.  That  heaven  is  not  immense,  but  small,  some 
infer  from  certain  passages  in  the  Word,  understood  ac- 
cording to  the  sense  of  its  letter  ;  as  from  those  where 
it  is  said  that  only  the  poor  are  received  into  heaven  ; 
also  only  the  elect;  and  only  those  who  are  within  the 
church,  and  not  those  wlio  are  out  of  it  ;  also  those  only 
for  whom  the  Lord  intercedes ;  that  lieaven  is  closed 
when  it  is  filled,  and  that  this  time  is  predetermined. 
But  they  do  not  know  that  heaven  is  never  closed,  and 
that  there  is  not  any  time  predetermined,  nor  any 
definite  multitude  ;  and  that  those  are  called  the  elect, 
who  are  in  the  life  of  good  and  truth ;  and  that  they  are 
called  poor,  who  are  not  iu  the  knowledges  of  good 
and  truth,  and  still  desire  them,  and  who,  from  that  de- 
sire, are  also  called  hungry.  Those  who  have  conceived 
an  opinion  concerning  the  small  extent  of  heaven,  from 
the  Word  not  understood,  do  not  know  but  that  heaven 
is  iu  one  place,  where  there  is  a  general  asscmblv  of  all, 
when  yet  heaven  consists  of  intmraerablo  societies  (see 
above,  n.  41-50).  They  do  not  know,  also,  but  that  heaven 
is  granted  to  every  one  from  imnjediato  mercy,  and  tlms 
that  there  are  admission  and  reception  only  from  favor; 
neither  do  they  understand,  that  the  Lord  from  mercy 
leads  every  one  who  receives  llim,  and  that  he  receives 


264 


HEAVEN"  AND  HELL. 


Him  who  lives  accordiiiG:  to  the  laws  of  divine  order, 
which  are  the  precepts  of  love  and  of  faith,  and  that  to  be 
thus  led  by  the  Lord,  from  infancy  to  the  last  period  of 
life  in  the  world,  and  afterwards  to  eternity,  \a  the  mercy 
which  is  meant.  Let  them  know,  therefore,  that  every 
man  is  born  for  heaven  ;  and  that  he  is  received  who  re- 
ceives heaven  in  himself  in  the  world,  and  he  is  excluded 
who  does  not  receive. 


WORLD  OF  SPIRITS, 


AND 


THE  STATE  OF  MAN  AFTER  DEATH. 


WHAT  THE  WORLD  OF  SPIRITS  IS. 

421.  The  world  of  spirits  is  not  heaven,  nor  is  it 
hell,  but  it  is  a  middle  place  or  state  between  both  i 
for  thither  man  after  death  first  comes,  and  then  after 
some  time  he  is,  according  to  his  life  in  the  world,  either 
elevated  into  heaven,  or  cast  into  hell. 

422.  The  world  of  spirits  is  a  middle  place  be- 
tween heaven  and  hell,  and  also  it  is  a  middle  state  of 
man  after  death.  That  it  is  a  middle  place,  was  mani- 
fest to  me  from  this,  that  the  hells  are  beneath,  and  the 
heavens  above ;  and  that  it  is  a  middle  state,  from  this, 
that  man,  so  loijn;  as  he  is  there,  is  not  yet  in  heaven 
nor  in  hell.  The  state  of  heaven  with  man  is  the  con- 
junction of  good  and  truth  with  him,  and  the  state  of 
hell  is  the  conjunction  of  evil  and  the  false  with  him. 
When  with  a  man-spirit  good  is  conjoined  to  truth, 
then  he  comes  into  heaven,  because,  as  was  Faid,  that 
conjunction  is  heaven  with  him  ;  but  when  with  a  man- 
spirit  evil  is  conjoined  with  the  false,  then  he  comes 
into  hell,  because  that  conjunction  is  hell  with  him.  Tliis 
conjunction  is  made  in  the  world  of  spirits,  since  mau 
is  then  in  a  middle  state.  It  is  alike,  whether  you  say 
the  conjunction  of  the  understanding  and  the  will,  or  the 
conjunction  of  truth  and  good. 

423.  First,  something  is  here  to  be  said  concerning 


266 


HEAVEIT  AND  HELL. 


the  conjunction  of  the  understanding  and  the  will,  and 
of  its  similarity  with  the  conjunction  of  good  aud  trutli, 
since  that  conjunction  ia  made  iu  the  world  of  spirits. 
Man  has  an  understanding,  and  he  has  a  will ;  the  un- 
derstanding receives  truths,  and  is  formed  from  them, 
aud  the  will  receives  goods,  and  is  formed  from  them  ; 
whatever  therefore  a  mau  understands  and  thence 
thinks,  he  calls  true,  and  whatever  a  man  wills  and 
thence  thinks,  ho  calls  good.  Mau  can  think  from  the 
understanding  and  from  this  perceive  what  is  true,  and 
also  what  is  good ;  but  still  ho  does  not  think  it  from 
the  will,  unless  he  wills  it  and  does  it ;  when  he  wills  it, 
and  from  willing  does  it,  then  it  is  both  iu  the  under- 
standing and  in  the  will,  consequentlv  in  the  man.  For 
the  unc'erstanding  alone  does  not  make  a  man,  nor  the 
will  alone,  but  the  understanding  and  will  tugetlier  ; 
Avherefore  that  which  is  in  both,  is  in  the  man,  and  is 
appropriated  to  him.  That  which  is  only  in  the  under- 
standing, is  indeed  with  a  man,  but  not  in  him  ;  it  ia 
only  a  thing  of  his  memory,  and  a  thing  of  knowledge 
in  the  memory,  of  which  he  cau  think  when  he  is  not 
in  himself,  but  out  of  himself  with  others  ;  thus  of  which 
he  can  speak  and  reason,  and  according  to  which  also  he 
can  feign  affections  and  gestures. 

424.  That  man  cau  think  from  the  understanding 
and  not  at  the  same  time  from  the  will,  was  provided  iu 
order  that  he  might  be  capable  of  being  reformed  ;  for 
mau  is  reformed  by  truths,  aud  truths,  as  was  said,  are 
of  the  understanding.  For  man  is  born  iuto  every  evil 
as  to  the  will,  and  hence  of  himself  he  does  not  will 
good  to  any  one,  but  to  himself  alone  ;  and  he  who  wills 
good  to  himself  alone,  is  delighted  with  the  evils  which 
are  done  to  others,  especially  for  the  sake  of  himself  ; 
for  he  wishes  to  get  to  himself  the  goods  of  all 
others,  whether  they  be  honors  or  riches,  and  so  far 
as  he  can  do  this,  he  rejoices  in  himself.  In  order 
that  this  will  [vohintarium]    may  be  amended  aud  re- 


THE  WORLD  OF  SPIRITS. 


267 


formed,  it  is  given  to  man  to  be  able  to  understand  ' 
truths,  and  by  them  to  subdue  the  affections  of  evil, 
which  spring  from  the  will.  From  this  it  is  that  mau 
can  think  truths  from  the  understanding,  aud  also  speak 
them,  and  do  them  ;  but  still  he  cannot  think  them  from 
the  will,  until  he  is  such  that  he  wills  them  and  does 
them  from  himself,  that  is,  from  the  heart.  When  a 
mau  is  such,  then  the  things  which  he  thinks  from  the 
understanding  are  of  his  faith,  and  the  tilings  which  he 
thinks  from  the  will  are  of  his  love ;  therefore  with  him 
faith  and  love  then  conjoin  themselves,  like  the  under- 
standing and  the  will. 

425.     As  far,  therefore,  as  the  truths  which  are  of 
the  understanding,  are  conjoined  to  the  goods  which  are 
of  the  will,  thus  as  far  as  a  mau  wills  trutlis  and  so 
does  them,  so  far  he  has  heaven  in  himself,  since,  as  was 
said  above,  the  conjunction  of  good  and  truth  is  heaven. 
On  the  other  hand,  as  far  as  the  falsities  which  are  of  the 
understanding  are  conjoined  to  the  evils  which  are  of  the 
will,  so  far  man  has  hell  in  himself,  because  the  conjunc- 
tion of  what  is  false  aud  evil  is  hell.     But  as  far  as  the 
truths  which  are  of  the  understanding  are  not  conjoined 
to  the  goods  which  are  of  the  will,  so  far  man  is  in  a 
middle  state.     Almost  every  man  at  this  day  is  in  such  a 
state  that  he  knows  truths,  and  from  knowledge  and 
also  from  understanding  thinks  them,  and  either  does 
much  of  them,  or  little  of  them,  or  nothing  of  them,  or 
contrary  to  them  from  the  love  of  evil  and  consequent 
faith  of  what  is  false.      Therefore,  in  order  tliat  he  may 
have  either  heaven  or  hell,  he  is  after  death  first  brought 
into  the   world  of  spirits,  and  there  a  conjunction  of 
good  and  truth  is  made  with  those  who  are  to  be  ele- 
vated into   heaven,  and  a  conjunction  of  evil  and  the 
false  with  those  who  are  to  be  cast  into  hell.      For  it  is 
not  permitted  to  any  one,  in  heaven  or  in  hell,  to  have  a 
-divided  mind,  that  is,  to  understand  one  thing  aud  to 
will  another  ;  but  what  he  wills,  he  must  also  understand, 


I' 


268 


HEAVE^T  AND  HELL. 


and  what  he  understands,  he  must  also  will.  In  heaven, 
then,  he  who  wills  good  must  understand  truth,  and  in 
hell  he  who  wills  evil  must  understand  what  is  false. 
Therefore  with  the  good  falsities  are  there  removed,  and 
truths  are  given  agreeable  and  conformable  to  their 
good,  and  with  the  evil  truths  are  there  removed,  and 
falsities  are  given  agreeable  and  conformable  to  their 
evil.  From  these  things  it  is  evident  what  the  world 
of  8])irlts  is. 

426.  In  the  world  of  spirits  there  is  a  vast  number, 
because  the  first  meeting  of  all  is  there,  and  all  are 
there  explored  and  prepared.  There  is  no  fixed  term 
for  their  continuance  there  ;  some  only  enter  that  world, 
and  are  presently  either  taken  away  into  heaven,  or  cast 
down  into  hell ;  some  remain  there  only  for  weeks,  some 
for  several  years,  but  not  more  than  thirty.  The  dif- 
ference of  time  depends  on  the  correspondence  and 
want  of  correspondence  of  the  interiors  and  exteriors 
with  man.  But  how  a  man  in  that  world  is  brought 
from  one  state  into  another,  and  prepared,  will  be  told 
in  w'.iat  follows. 

427.  Men  after  their  decease,  as  soon  as  they  come 
into  the  world  of  spirits,  are  clearly  distinguished  by  the 
Lord  ;  the  evil  are  immediately  connected  with  the  in- 
fernal society  in  which  they  were  in  the  world  as  to 
their  ruling  love  ;  and  the  good  are  immediately  con- 
nected with  the  heavenly  society  in  which  they  were  in 
the  world  as  to  love,  charity,  and  faith.  But  although 
they  are  thus  distinguished,  still  they  who  have  been 
friends  and  ac(|naiDtances  in  the  life  of  the  body,  all  meet 
together  in  tliat  wond,  and  converse  one  with  another, 
when  they  desire  it,  especially  wives  and  husbands,  and 
also  brothers  and  sisters.  I  have  seen  a  father  speak  with 
six  sous  and  recognize  them  ;  and  I  have  seen  many, 
others  with  their  relatives  and  friends  ;  but  because  they 
were  of  diverse  dispositions,  from  the  life  in  the  world, 
after  a  short  time  they  were  separated.    But  those  who 


THE  WORLD  OF   6PIR1T8. 


269 


come  from  the  world  of  spirits  into  heaven,  and  tho.«e 
who  come  into  hell,  afterwards  see  each  other  no  more, 
nor  know  each  other,  unless  they  are  of  a  similar  dis- 
position, from  similar  love.  The  reason  that  they  see 
each  other  in  the  world  of  spirits,  and  not  in  heaven  and 
hell,  is,  because  those  who  are  in  the  world  of  spirits  are 
brought  into  similar  states  with  those  which  they  had 
in  the  life  of  the  body,  from  one  into  another;  but 
afterwards  all  are  reduced  to  a  constant  state  simlhir  to 
that  of  their  ruling  love,  in  which  one  knows  another 
only  from  similitude  of  love  ;  for,  as  was  shown  above 
(n.  41-50),  similitude  conjoins,  and  dissimilitude  dis- 
joins. 

428.  The  world  of  spirits,  as  it  is  a  middle  state 
between  heaven  and  hell  with  man,  is  also  a  middle 
place :  beneath  are  the  hells,  and  above  are  tlie  heavens. 
All  the  hells  are  shut  towards  that  world ;  they  are  open 
only  through  holes  and  clefts,  as  of  rocks,  and  through 
wide  openings  which  are  guarded,  to  prevent  any  one 
coming  out  except  by  permission.  This  permission  is 
granted  when  there  is  any  urgent  necessity,  of  which  iu 
what  follows.  Heaven  also  is  enclosed  on  all  sides,  nor 
is  there  a  passage  open  to  any  heavenly  society,  except 
by  a  narrow  way,  the  entrance  of  which  is  also  guarded. 
Those  outlets  and  these  entrances  are  what  are  called 
in  the  Word  the  gates  and  doors  of  hell  and  of  heaven. 

429.  Tiic  world  of  spirits  appears  as  a  valley  be- 
tween mountains  and  rocks,  here  and  there  sinking  and 
rising.  The  gates  and  doors  to  the  heavenly  societies 
do  not  appear,  except  to  those  who  are  prepared  for 
heaven,  nor  are  they  found  by  others;  to  every  society 
there  is  one  entrance  from  the  world  of  spirits,  after  which 
there  is  one  way,  branching  in  the  ascent  into  several. 
Neither  do  the  gates  and  doors  to  the  lit  lis  appear,  ex- 
cept to  those  who  are  about  to  enter,  to  whom  they  are 
then  opened  ;  arid  when  they  are  opened,  there  ai>pear  cav- 
erns dusky  and  as  it  were  sooty,  tending  obliquely  down- 


270 


HEAVEN  AND  HELL. 


wards  to  the  deep,  where  again  there  are  several  doors. 
Throu-h  those  caverns  are  exhaled  nauseous  and  fetid 
stenches,  which  good  spirits  avoid,  because  they  have  an 
aversion  to  them,  but  which  evil  spirits  seek  for,  because 
they  are  their  delight;  for  as  every  one  in  the  wor.d  has 
been  delighted  with  his  own  evil,  so  after  death  he  is  de- 
licrhted  with  the  stench  to  which  his  evil  corresponds.     In 
this  they  may  be  compared  with  rapacious  birds  and  beasts 
as  ravens,  wolves,  and  swine,  which,  from  the  smell  which 
they  perceive,  flv  and  run  to  carrion  and  dunghills,     i 
lieard  a  certain  one  crying  out  aloud,  as  from  internal 
torture,  when  the  exhalation  from   heaven  struck  him; 
and  afterwards  tranquil  and  glad  when  the  exhalation 
from  hell  struck  him. 

430      There  are  also  with  every  man  two  gates,  one 
of  which  opens  towards  hell,  and  is  open  to  the  evils  and 
falsities  thence;  the  other  opens  towards  heaven,  and  is 
open  to  tlio  goods  and  truths  thence.    Ihe  gate  of  hell 
is  open  to  those  who  are  in  evil  and  the  false  thenye  and 
only  through  clefts  from  above  something  of  light  from 
heaven  flows  in,  by  which  influx  a  man  is  able  to  think, 
to  reason,  and  to  speak ;  but  the  gate  of  heaven  is  open 
to  those  who  are  in  good  and  thence  in  truth.    lor  there 
are  two  wavs  which  lead  to  the  rational  mind  of  man  ; 
a  superior' or  internal  way,  through  which  good  and 
truth    from    the    Lord    enters,    and    an    inierior    ur 
external  way,  through  which  evil  and  the  lalse  enter 
from  hell ;  in  the  middle  is  the  rational  mind  itself, 
to  which  the  wavs  tend.     Hence  as  far  as  lignt  from 
heaven  is  admitted,  80  far  man  is  rational,  but  as  far  as 
it  is  not  admitted,  so  far  he  is  not  rational,  ho^veve^  he 
may  appear  to  himself.   These  things  are  said,  that  it  may 
also  be  known  what  the  correspondence  of  man  is  with 
heaven  and  with  hell.     His  rational  mind,  during  its  for- 
mation, corresponds  to  the  world  of  spirits;  the  things 
which  are  above  it  correspond  to  heaven,  and  those  which 
are  below,  to  hell.    The  things  which  are  above  it  are 


EVERY  MAN  A  SPIRIT  AS  TO  INTERIORS.     271 


opened  and  the  things  which  are  below  it  are  shut  to  the 
influx  of  evil  and  the  false,  with  those  who  are  being  pro- 
pared  for  heaven  ;  but  the  thin?^8  which  are  below  it  are 
opened,  and  the  things  which  are  above  it  are  shut 
to  the  influx  of  good  and  truth,  with  those  who  are  being 
prepared  for  hell.  Hence  these  cannot  look  otherwise 
than  below  themselves,  that  is,  to  hell,  and  those  cannot 
look  otherwise  than  above  themselves,  that  is,  to  heaven. 
'I'u  look  above  themselves  is  to  look  to  the  Lord,  because 
He  is  the  common  centre,  to  which  all  tilings  of  lieaven 
look,  but  to  look  below  themselves  is  to  look  back  from  the 
Lord  to  tlie  o])posito  centre,  to  which  all  things  of  hell 
look  and  i;  cline  (see  above,  u.  123  and  124). 

431.  Those  who  are  in  the  world  of  spirits  are 
meant  in  the  preceding  pages  by  spirits,  where  they  are 
named,  and  those  who  are  in  heaven,  by  angels. 


EVERY  MAN  IS  A  SPIRIT  A8  TO  HIS  INTERIORS, 

432.  Whoever  duly  considers  the  subject,  may  know 
that  the  body  does  not  think,  because  it  is  material,  but 
that  the  soul  thinks,  because  it  is  spiritual.  The  soul  of 
Tiiaii,  concerning  the  immortality  of  which  many  have 
written,  is  his  spirit,  for  this  is  immortal  as  to  all  its  prop- 
erties ;  this  also  is  what  thinks  in  the  body,  for  it  ia 
spiritual,  and  what  is  spiritual  receives  what  is  spiritual 
and  lives  spiritually,  which  is  to  think  and  to  will.  All 
the  rational  life,  therefore,  which  appears  in  the  body  is 
of  the  soul,  and  nothing  of  it  is  of  the  body  ;  for  the  body, 
as  was  said  above,  is  material,  and  that  which  is  material, 
which  is  proper  to  the  body,  is  added,  and  almost  as  it 
were  adjoined,  to  the  spirit,  in  order  that  the  spirit  of  man 
may  l>e  able  to  live  and  perform  uses  in  the  natural 
world,  of  which  all  things  are  material  and  in  themselves 
^id  of  life.    And  since  what  ia  material  does  not  live. 


272 


HEAVEN  AND  HELL. 


but  only  what  is  spiritual,  it  may  be  evident  that  what- 
ever lives  in  man  is  his  spirit,  and  that  the  body  only 
serves  it,  just  as  what  is  instrumental  serves  a  moviug 
living  force.  It  is  said  indeed  of  an  instrument,  that  it 
acts,  moves,  or  strikes;  but  to  believe  that  this  is  of  the 
instrument,  and  not  of  him  who  acts,  moves,  or  strikes 
by  it,  is  a  fallacy. 

433.  Since  every  thing  which  lives  in  the  body,  and 
from  life  acts  and  feels,  is  solely  of  the  spirit,  and 
nothing  of  the  body,  it  follows  that  the  spirit  is  the  nian 
himself;  or,  what  is  similar,  that  a  man  viewed  in  him- 
self is  a  spirit,  and  also  in  a  similar  form ;  for  whatever 
lives  and  feels  in  man,  is  of  his  spirit,  and  every  thing  in 
man,  from  the  head  to  the  sole  of  his  feet,  lives  and  feels. 
Hence  it  is  that  when  the  body  is  separated  from  its 
spirit,  wljich  is  called  dying,  the  man  remains  still  a 
man,  and  lives  I  have  heard  from  heaven,  that  some 
who  die,  when  they  lie  upon  the  bier,  before  they  are  re- 
suscitated, think  even  in  their  cold  body,  nor  do  they 
know  otherwise  than  that  thev  still  live,  l)ut  with  the  dif- 
fereuce,  that  they  cannot  move  any  material  particle, 
since  it  belongs  to  the  body. 

434.  Mail  cannot  think  and  will,  unless  there  be  a 
subject,  wiiicli  is  a  substance,  from  which  and  in  which 
he  may  think  and  will;  whatever  is  supposed  to  exist 
without  a  substantial  subject,  is  nothing.  This  may  be 
known  from  the  fact  that  man  cannot  see  without  an 
organ  which  is  the  subject  of  his  sight,  nor  hear  without 
an  organ  which  is  tlie  subject  of  his  hearing  ;  sight  and 
hearing  without  these  organs  are  nothing,  nor  are  they 
given.  So  also  with  thought,  which  is  internal  sigiit, 
and  perception,  which  is  internal  hearing;  unless  they 
were  in  and  from  substances  that  are  organic  forms,  and 
are  subjects  of  the  faculties,  they  would  not  exist  at  all. 
From  tlieso  things  it  may  be  evident  that  the  spirit  of 
man  is  equally  in  a  form,  and  that  it  is  in  the  human 
form,  and  that  it  enjoys  sensories  and  senses  as  well 


EVERY  MAN  A  SPIRIT  AS  TO  INTERIORS.     273 


when  it  is  separated  from  the  body  as  wlien  it  was  in  the 
body,  and  that  all  of  the  life  of  the  eye,  and  all  of  the 
life  of  the  ear,  in  a  wor<l,  all  of  tlie  life  of  sense  which 
man  has.  is  not  of  his  body,  but  of  his  spirit  in  these 
organs,  and  in  their  minutest  particulars.  Hence  it  is 
that  spirits  as  well  as  men  see,  hear,  and  feel ;  not  how- 
ever after  being  loosed  from  the  body,  in  the  natural 
world,  but  ill  the  spiritual.  Tlie  natural  sensation  which 
the  8i)irit  had  when  it  was  in  the  body,  was  by  t!ie  m:i 
terial  which  was  added  to  it ;  but  still  it  then  had 
spiritual  sensation  at  the  same  time,  by  thinkinjr  and 
willing. 

435.     These  things  are  said  for  the  purpose  of  con- 
vincing the  rational  man,  that  man  viewed  in  himself  is 
a  spirit,  and  that  the  corporeal  part  added  to  him  far 
the  sake  of  functions  in  the  natural  and  material  world, 
is  not  the  man,  but  only  an  in.>truiiieut  for  the  use  of  \n^ 
spirit.     But  confirmations  from  experience  are  better, 
since  Jie  deductions  of  reason  are  ni;t  coniprehendod  by 
many,  and  those   deductions,  with  those  who  have  om- 
firmed  themselves  in  the  contrary,  are  turned  into  mat- 
ters of  doubt   by  reasonings  from   the   fallacies  of  the 
senses.     Those  who  have  confirmed  themselves  into  the 
contrary  of  man's  being  a  spirit,  are  accustomed  tu  think 
that  beasts  live  and  feel  like   men,  and   thus  that  they 
also  have  something  spiritual,  like  what  man  possei«ses, 
and  yet  that  dies  with  the  body.     But  the  spiritual  of 
beasts  is  not  such  as  the  spiritual  of  man  is ;  fur  man 
has,  and   beasts   have   not,  an  inmost,  into  wliidi   the 
Divine  flows  and  elevates  to  Itself,  and  by  it  conjoins 
to   Itself.      Hence   man,   almve   the    beasts,   can  think 
about  God  and  about  the  divine  things  of  heaven  and 
the  church,  and  love  God  from  tiiem  and  in  them,  and 
thus  be  conjoined  to  Him  ;  and  wliatever  can  be  con- 
joined to   tlie  .Divine  cannot  be  dissipated ;  but  what- 
ever cannot  be  conjoined  to  the  Divine,  is  dissipated. 
The  inmost,  which  man  has  above  beasts,  was  treated 


274 


HEAVEJT  AND  HELL. 


of  above  (n.  39),  and  it  is  here  repeated,  because  it  la 
of  importance  to  dissipate  the  fallacies  conceived  from 
this  error;  which  prevail  with  many,  who,  by  reason 
of  deficient  kuowledges  and  an  understanding  not  ex- 
panded, cannot  form  rational  conclusions  on  these  sub- 
jects.   The  words  are  these  : 

*♦  I  wish  to  relate  a  certain  arcanum  concernmg  the 
an<^els  of  the  three  heavens,  which  has  not  before  come 
into  the  mind  of  any  one,  because  no  one  has  understood 
degrees  (of  which,  n.  38)  ;  namely,  that  with  every  angel, 
and  also  with  every  man,  there  is  an  inmost  or  highest 
de.'-ree.  or  an  inmost  or  highest  something,  into  which 
the  Divine  of  the  Lord  first  or  proximately  flows,  and 
from  which  it  disposes  the  rest  of  the  interiors,  which 
succeed  according  to  the  degrees  of  order  with  them. 
This  inmost  or  highest  may  be  called  the  entrance  of 
the   Lord  to  an  angel  and  to  a  man,  also  His  veriest 
dwelling  place  with  them.     By  this  inmost  or  highest 
man  is  man,  and  is  distinguished  from  the  brute  ani- 
mals, for  these  have  it  not.     Hence  it  is  that  man  other- 
wise'than  animals  can,  as  to  all  the  interiors  of  his 
rational  mind  [mens]  and  natural  mind  [animus]  be  ele- 
vated by  the  Lord  to  Himself,  can  believe  in  Him,  be 
affected  with  love  to  Him,  and  thus  see  Him,  and  that 
he  can  receive  intelligence  and  wisdom,  and  speak  from 
reason :  hence  also  it  is,  that  he  lives  to  eternity.     But 
what  is  disposed  and  provided  by  the  Lord  in  that  in- 
most does  not  manifestly  flow  into  the  perception  of  any 
angel,  because  it  is  above  his  thought  and  exceeds  his 

wisdom."  .        . 

436.  That  man  is  a  spirit  as  to  his  interiors,  has 
been  given  me  to  know  by  much  experience,  which,  if  I 
should  adduce  all  of  it,  would,  so  to  speak,  fill  volumes. 
I  have  spoken  with  spirits  as  a  spirit,  and  I  have  spoken 
with  them  as  a  man  in  the  body ;  and  when  I  spoke  with 
them  as  a  spirit,  they  knew  no  otherwise  than  that  I 
myself  was  a  spirit,  and  also  in  a  human  form  as  they 


EVERY  MAX  A  SPIRIT  AS  TO  INTERIORS.     275 


were.  My  interiors  thus  appeared  before  them,  since 
when  I  spoke  as  a  spirit  my  material  body  did  not  ap- 
pear. 

437.  That  man  as  to  his  interiors  is  a  spirit,  may 
be  evident  from  this,  that  after  the  body  is  separatea, 
which  takes  place  when  he  dies,  still  man  lives  after- 
wards as  before.  That  1  might  be  confirmed  in  this,  it  has 
been  given  me  to  speak  with  almost  all  whom  I  had  ever 
known  in  the  life  of  the  body  ;  with  some  for  hours,  with 
some  for  weeks  and  mouths,  and  with  some  for  years, 
and  this  principally  in  order  that  I  might  be  confirmed, 
and  that  I  might  testify. 

438.  To  the  above  it  is  proper  to  add,  that  every 
man,  even  while  he  lives  in  the  body,  is  as  to  his  spirit 
in  society  with  spirits,  although  he  does  not  know  it ,  a 
good  man  is  through  them  in  an  angelic  society,  and  an 
evil  man  in  an  infernal  society;  and  he  comes  also  into 
the  same  society  after  death.  This  has  been  frequently 
said  and  shown  to  those  who  after  death  have  come 
among  spirits.  A  man  does  not  indeed  appear  in  that 
society  as  a  spirit,  when  ho  Uves  in  the  world,  because 
he  then  thinks  naturally  ;  l)Ut  those  who  think  abstractly 
from  the  body,  because  then  in  the  spirit,  sometimes  api^ 
pear  in  their  own  society  :  and  when  they  appear,  they 
are  easily  distinguished  from  the  spirits  who  are  there, 
for  they  go  about  meditating,  are  silent,  and  do  not  look 
at  others  ;  they  are  as  if  they  did  not  see  them,  and  as 
soon  as  any  spirit  speaks  to  them,  they  vanish. 

439.  That  it  may  be  illustrated  thar  a  man  as  to  his 
interiors  is  a  spirit,  I  will  relate  from  experience  how 
the  case  is  when  a  man  is  withdrawn  from  the  body,  and 
how  it  is  when  he  is  carried  away  by  the  spirit  to  another 
place. 

440.  As  to  what  concerns  the  first  point,  namely, 
being  withdrawn  from  the  body,  the  case  is  this.  The 
man  is  brought  into  a  certain  state,  which  is  a  middle 
state  between  sleep  and  wakefulness,  and  when  he  is  in 


276 


HExVVEN  AND  HELL. 


this  state  he  canuot  know  any  otherwise  than  that  he  is 
quite  awake ;  all  the  senses  are  as  wakeful  as  in  the 
highest  wakefulness  of  the  body,  both  the  sight  ami  hear- 
in"-,  and  what  is  wonderful,  the  touch,  which  is  then 
more  exquisite  than  it  ever  can  be  when  the  body  is 
awake.  Iii  this  state  also  spirits  and  ani^els  have  been 
seen  to  the  very  life,  likewise  heard,  and  what  is 
wonderful,  touched  ;  and  then  scarcely  any  thing  of  the 
body  intervened.  This  is  the  state,  which  is  called  bring 
vnthdrawn  from  the  body,  and  not  knoioiny  ic/ieiher  one  is 
in  the  body  or  out  of  the  body.  I  have  been  let  into  tliis 
state  only  three  or  four  times,  that  I  might  just  know 
what  it  is,  and  at  the  same  time  that  spirits  and  angels 
enjoy  every  sense,  and  man  also  as  to  his  spirit,  when  he 
is  withdrawn  from  the  body. 

441.  As  to  what  concerns  the  other  point,  being 
carried  away  by  the  spirit  to  another  place,  it  has  been 
shown  to  me  by  lining  experience  what  it  is,  and  liow  it 
is  done  ;  but  this  onlv  two  or  tliree  times  :  one  instance 
only  I  will  adduce.  Walking  through  the  streets  of  a 
city  and  through  fields,  being  at  the  time  also  engaged 
in  conversation  with  spirits,  I  knew  no  otherwise  than 
that  I  was  awake  and  seeing  as  at  other  times,  thus 
walking  without  error;  and  in  the  mean  lime  I  was  in 
vision,  seeing  groves,  rivers,  palaces,  houses,  men,  and 
80  forth.  But  after  I  had  thus  walked  for  hours,  sud- 
denly I  was  in  the  sight  of  the  body,  and  observed  that 
I  was  in  another  place  ;  at  which  being  greatly  aston- 
ished, I  perceived  that  I  iiad  been  in  a  similar  state  with 
those  of  whom  it  is  said,  that  they  were  bd  away  by  the 
spirit  into  another  place.  For  during  the  process  the 
way  is  not  attended  to,  though  it  be  of  many  miles ; 
neither  is  time  reflected  on.  whether  it  be  of  many  hours 
or  days  ;  neitlier  is  any  fatigue  ])erceived  ;  and  the  man. 
is  led  through  ways  of  which  he  liimself  is  ignorant, 
even  to  the  appointed  place,  without  error. 
442.    But  these  two  states  of  man,  which  are  hifl 


RESUSCITATION  FROM  THE  DEAD. 


277 


states  when  he  is  in  his  interiors,  or  wliat  is  the  same, 
wheu  he  is  in  the  spirit,  are  extraordinary,  and  were 
only  shown  to  me  in  order  that  I  might  know  what  they 
are,  because  they  are  known  within  the  church.  To 
si)eak  with  spirits,  however,  and  to  be  with  them  as  one 
of  them,  has  been  granted  to  me  even  in  full  wakefuhiesa 
of  the  body,  and  tliis  now  for  many  years. 

443.  That  man  as  to  his  interiors  is  a  spirit,  may 
be  further  confirmed  from  what  wa.s  *^aid  and  shown 
alxjve  (n.  31  l~.'H7),  where  it  was  shown  that  heaven  and 
hell  are  from  the  human  race. 

444.  By  man's  being  a  spirit  as  to  the  interiors,  is 
m«'iint  as  to  the  tilings  wiiich  are  of  his  thought  and 
will,  snice  thev  are  tiie  interiors  themselves,  which  cause 
man  to  be  man,  and  such  a  man  as  he  is  as  to  these  in- 
teriors. 


MAIN'S  RESUSCITATION  FROM  THE  DEAD,  AND  Elf- 
TUANX'E    INTO    ETERNAL    LIFE. 

445.  When  the  body  is  no  longer  able  to  perform 
its  functions  in  the  natural  world,  corresponding  to  the 
tlH.ughts  and  affections  of  its  spirit,  which  it  has  from 
the  spiritual  world,  then  man  is  said  to  die.  This  takes 
place  wheu  the  respiratory  motions  of  the  lungs  and  the 
systolic  motions  of  the  heart  cease ;  but  still  man  does 
not  die,  but  is  only  separated  from  the  corporeal  part 
which  was  of  use  to  him  in  the  world  ;  for  man  himself 
lives.  It  is  said  that  man  himself  lives,  because  man  is 
not  man  from  the  body,  but  from  the  spirit,  since  the 
si>irit  thinks  in  man,  and  thought  wich  aflection  makes 
man.  Hence  it  is  evident,  that  man,  wheu  he  dies,  only 
passes  from -one  world  into  another.  Hence  it  is  that 
death,  in  the  Word,  in  its  internal  sense  signifies  lebux- 
Tectiou  and  continuation  of  lile* 


278 


HEAVEN  AND  HELL. 


446,  The  inmost  commiiDicatiou  of  the  spirit  in  . 
With  the  respiration  and  with  the  motion  of  the  heart, 
its  thought  with  the  respiration,  and  the  affection  whicli 
is  of  love  with  the  heart;  when  therefore  these  two 
motions  cease  in  the  body,  there  is  immediately  a  sepa- 
ration. These  two  motions,  the  respiratory  motion  ol 
the  lun^s,  and  the  systolic  motion  of  the  heart,  are  the 
very  bonds,  which  being  broken,  the  spirit  is  left  to  itself, 
and  the  body,  being  then  without  the  life  of  itsBpirit, 
grows  cold  and  begins  to  decay.  That  the  inmost  com- 
munication of  the  spirit  of  man  is  with  the  respiration 
and  with  the  heart,  is  because  all  the  vital  motions  de- 
pend on  these,  not  only  in  general,  but  also  in  every 

part. 

447.    The  spirit  of  man,  after  the  separation,  remains 
a  little  while  in  the  body,  but  not  longer  than  till  the 
total  cessation  of  the  heart's  action,  which  takes  place 
with  variety  according  to  the  condition  of  disease  from 
which  man'dies;  for  the  motion  of  the  heart  with  some 
continues  a  long  while,  and  with  some  not  long.     As 
soon  as  this  motion  ceases,  resuscitation  takes  place ;  but 
this  is  done   by  the  Lord   alone.     By  resuscitation   is 
meant  the  drawing  forth  of  the  spirit  of  man  from  the 
body,  and  its  introduction  into  the  spiritual  world,  which 
is  commonly  called  resurrection.     The  reason  why  the 
spirit  of  man  is  not  sejjarated  from  the  body  before  the 
motion  of  the  heart  has  ceased,  is,  because  the  heart 
corresponds  to  affection  which  is  of  love,  which  is  the 
very  life  of  man  ;  for  from  love  every  one  has  vital  heat  ; 
and   so,  as  long  as  this  conjunction  continues,  there  is 
correspondence,  and  from  it  the  life  of  the  spirit  in  the 

body. 

448.  How  resuscitation  is  effected,  has  not  only 
been  told  me,  but  also  shown  by  living  experience.    The- 
actual  experience  took  place  with  me,  in  order  that  I 
might  fully  know  how  it  is  done. 

449.  I  was  brought  into  a  state  of  insensibility  as 


RESUSCITATION  FROM  THE  DEAD.  279 


to  the  bodily  senses,  thus  almost  into  the  state  of  the 
dying;  yet  the  interior  life  with  thou-ht  remaining  en- 
ti're,  so  that   I   perceived   and   retained  in  nieuiory  the 
things  which  occurred,  and  which  occur  to  those  who  are 
resuscitated  from  the  dead.     I  perceived  that  the  respi- 
ration of  the  body  was  almost  taken  away,  the  interior 
respiration,  which  is  of  the  spirit,  remaining,  connected 
with  a  slight  and  tacit  respiration  of  the  body.      Then 
there  was  first  given  conimunication  as  to  the  pulse  of 
the  heart  with  the  celestial  kingdom,  since  that  kingdom 
corresponds  to  the  heart  with  man.  Angels  from  it  were 
also  seen,  some  at  a  distance,  and  two  near  the  head,  at 
which  they  were  seated.     Thus  all  proper  affection  was 
taken  away,  but  still  there  remained  thouglit  and  per- 
ception,    i  was  in  this  state  for  some  hours.     Then  the 
spirits  who  were  around  me,  removed   themselves,  sup- 
posing that  I  was  dead  ;  there  was  also  perceived  an 
aromatic  odor,  as  of  an  embalmed  corpse,  for  when  the 
celestial  angels  are  present,  what  is  cadaverous  is  per- 
ceived   as    aromatic,   and    when    spirits  perceive    this 
they  cannot  approach  ;   thus  also  evil  spirits  are  kept 
away  from  the  spirit  of  man  when  he  is  tirst  introduced 
into  eternal  life.      The  angels  who  were  seated  at  the 
head  were   silent,   only  communicating  their   thoughts 
with  mine,  and  when  these  are  received,  the  angels  know 
that  the  spirit  of  man  is  in  such  a  state  that  it  can  be 
drawn  forth  from  the  body.  The  communication  of  their    ■ 
thoughts  was  made  by  looking  into  my  face,  for  thus   , 
communications  of  the  thoughts  are   made  in   heaven. 
Because  thought  and  percejjtion  remained  with  me,  in 
order  that  1  might  know  and  remember  how  resuscitation 
is  effected.  I  oerceived  that  those  angels  lir.st  in(iuired 
what  mv  thought  was,  whether  it  was  like  the  thought  of 
those  who  die,  which  is  usually  about  eternal  life;  and 
that  they  wished  to  keep  mv  mind  in  that  thought.     It 
was  afterwards  said  that  the  spirit  of  man  is  held  in 
its  last  thought  when  the  body  expires,  until  it  returns  to 


280 


HEAVEN  AND  HELL. 


RESUSCITATION  FROM  THE  DEAD. 


281 


the  thoughts  which  are  from  its  general  or  ruling  affec- 
tion in  the  world.  Especially  it  was  given  to  perceive,  aud 
also  to  feci,  that  tliere  was  a  drawing,  aud  as  it  were  a 
pulling  out,  of  the  interiors  of  my  mind,  thus  of  my 
epirit,  frjni  the  body  ;  and  it  was  said  that  this  waa 
from  tlie  Lord,  and  that  from  it  is  resurrection. 

450.  When  the  celestial  angels  are  with  a  resusci- 
tated person,  they  do  not  leave  him,  because  they  love 
every  one ;  but  when  the  spirit  is  such  that  he  can  no 
longer  be  iu  company  with  the  celestial  angels,  he  desires 
to  depart  from  them  ;  aud  when  this  is  the  case,  angels 
come  from  tlic  Lord's  spiritual  kingdom,  by  whom  is 
given  to  him  the  use  of  light;  for  before  lie  saw  nothing, 
but  only  thought.  It  was  also  shown  how  this  is  done. 
The  angels  seemed  as  it  were  to  roll  off  the  coat  of  the 
left  eyo  towards  the  bridge  of  the  nose,  that  the  eye 
might  be  opened,  and  be  enalded  to  see  ;  the  spirit  does 
not  perceive  otherwise  than  that  it  is  so  done,  but  it  is 
an  appearance.  When  tlie  coat  seems  to  have  been 
rolled  off,  there  appears  sometliing  lucid,  but  obscure, 
as  when  a  man  at  first  waking  looks  through  the  eyo- 
hishes.  'J.Miis  obscure  lucidity  seemed  to  me  of  a  heaven- 
ly color,  but  afterwards  it  was  said  that  this  takes  place 
with  some  variety.  Afterwards  something  is  felt  to  be 
rolled  off  softly  from  the  face,  and  when  this  is  done, 
spiritual  thought  is  induced.  The  rolling  off  from  the 
face  is  also  an  appearance,  for  by  it  is  represented  that 
the  spirit  comes  from  natural  thought  into  spiritual 
thought.  The  angels  are  extremely  cautious  lest  any 
idea  sb.oulu  come  from  the  resuscitated  person  but  what 
savors  of  love  ;  and  they  then  tell  him  that  he  is  a  spirit. 
The  spiritual  angels,  after  the  use  of  light  has  been  given, 
perform  for  the  new'spirit  all  the  otRces  which  he  can 
ever  desire  iu  that  state,  and  instruct  him  in  regard  to 
the  things  of  another  life,  but  only  so  far  as  he  can  cora- 
preheutl.  If  however  he  is  not  such  as  to  be  willing  to 
be  instructed,  the  resuscitated  spirit  then  desires  to  de- 


part  from  the  company  of  the  angels.  The  angels  do  not 
indeed  leave  him,  but  he  separates  himself  from  them; 
for  the  angels  love  every  one,  and  desire  nothing  more 
than  to  perform  kind  ollices,  to  instruct,  and  to  introduce 
into  heaven ;  their  highest  delight  consists  in  that. 
When  the  spirit  thus  separates  himself,  he  is  received  by 
good  spirits,  and  when  he  is  in  their  company  also,  ail 
kind  offices  are  performed  for  him  ;  b«t  if  his  life  in  the 
world  had  l)een  such  that  he  could  not  be  iu  the  com- 
pany of  the  good,  then  he  wishes  to  remove  also  from 
tlicm ;  and  this  even  until  he  associates  himself  with 
such  as  agree  altogether  with  his  life  in  the  world,  with 
whom  he  finds  his  own  life  ;  and  then,  what  is  wonderful, 
he  leads  a  similar  life  to  what  he  led  in  the  world. 

451.  But  this  beginning  of  man's  life  after  death 
continues  only  for  a  few  days.  How  he  is  afterwards 
le  I  from  one  statu  to  another,  aud  at  length  either  into 
heaven  or  into  hell,  will  be  told  in  what  follows  ;  this 
als  )  it  has  been  given  me  to  know  by  much  experience. 

452.  I  have  spoken  with  some  on  the  third  day 
after  their  decease,  and  then  those  things  were  effected 
wliich  were  mentioned  above  (n.  449,  450);  and  with 
three  who  wer3  known  to  me  in  the  world,  to  whom  I 
nuntioueil  that  funeral  arrangements  were  now  being 
made  for  tlieir  Imrial.  I  said,  tliat  they  might  be  buried  ; 
on  hearing  which  they  were  struck  with  astonishment, 
saving  that  they  were  alive,  but  that  was  being  entombed 
which  had  served  them  in  the  world.  Afterwards  they 
wondered  exceedingly  that  when  they  lived  in  the  body 
they  did  not  believe  in  such  a  life  after  death,  and  espe- 
cially that  within  the  church  almost  all  do  not.  Those 
who  have  not  believed  in  the  world  that  the  soul  lias  any 
life  after  the  life  of  the  body,  when  after  their  decease 
they  find  that  they  are  alive,  are  exceedingly  asliamed. 
But  those  who  iiave  confirmed  themselves  in  that  unbe- 
lief, are  consociated  with  their  like,  and  are  separated 
from  those  who  have  been  in  the  faith.    For  the  most 


282 


HEAVEN  AND  HELL. 


part,  they  are  bound  to  some  infernal  society,  because 
being  such  they  have  also  denied  a  Divine,  and  have  de- 
spised the  truths  of  the  church ;  for  as  far  as  any  one 
confirms  himself  agaiust  the  eternal  life  of  his  soul,  so 
far  also  he  confirms  himself  against  the  things  which  are 
of  heaven  and  the  church. 


MAN  AFTER  DEATH  IS  IN  A  PERFECT  HUMAN  FORM. 

453.  That  the  form  of  man's  spirit  is  the  human 
form,  or  that  the  spirit  is  a  man  even  as  to  form,  may  be 
manifest  from  what  has  been  shown  in  several  chapters 
above,  especially  in  those  where  it  was  shown  that  every 
anuel  is  in  a  perfect  human  form  (n.  73-77);  and  that 
every  man  is  a  spirit  as  to  his  interiors  (u.  432-444);  and 
that  the  an;3'els  in  heaven  are  from  the  human  race  (n. 
311-317).  This  may  be  seen  still  more  clearly  from  this, 
that  man  is  man  from  his  spirit,  aud  not  from  his  body  ; 
and  that  the  corporeal  form  is  added  to  the  spirit  accord- 
ing to  its  form,  and  not  the  reverse,  for  the  spirit  is 
clothed  with  a  body  according  to  its  own  form.  For  this 
reason  the  spirit  of  man  acts  into  every  part,  yea,  into 
the  minutest  particulars  of  the  body,  insomuch  that  the 
part  which  is  not  actuated  by  the  spirit,  or  in  which  the 
spirit  is  not  acting,  does  not  live.  That  this  is  so,  may  be 
known  to  every  one  from  this  fact  alone,  that  thought 
and  will  actuate  each  and  all  things  of  the  body  with 
such  entire  command,  that  every  thing  concurs,  and  what- 
ever does  not  concur  is  not  a  part  of  the  body,  aud  is 
also  cast  out  as  something  in  which  is  no  life.  Thought 
and  will  are  of  the  spirit  of  man,  and  not  of  the  body. 
That  the  spirit  does  not  appear  to  man  in  a  human  form, 
after  it  is  loosed  from  the  body,  nor  in  another  mau,  is 
because  the  body's  organ  of  sight,  or  its  eye,  so  far  as  it 
sees  in  the  world,  is  material,  and  what  is  material  see* 


MAN  AFTER  DEATH  IN  HUMAN  FORM. 


283 


onlv  what  is  material,  but  what  is  spiritual  sees  what  is 
spiHtual.  On  this  account  when  the  material  of  the  eye 
is  veiled  and  deprived  of  its  co-operation  with  the  spir- 
itual sniritt  appear  in  their  own  form,  which  is  human  ; 
not  mdy  s*rits'vho  are  in  the  spiritual  world,  but  also 
the  spirit  which  is  in  that  world,  while  he  is  yet  m  his 

^''454      That  the  form  of  the  spirit  is  the  human  form, 
is  because  man  as  to  his  spirit  was  created  to  the    orm 
of  heaven,  for  all  things  of  heaven  and  of  its  order  are 
gathered  into  the  things  which  are  of  the  mind  of  man 
whence  he  has  the  faculty  of  recei-ing  intell.gence  and 
wisdom.     Whether  you  say  the  faculty  of  receiving  m- 
telli-ence  and  wisdom,  or  the  faculty  of  receiving  hea^^n, 
is^hesame  thing,  as  may  be  evident  from  what  has 
been  shown  about  the  light  and  heat  of  heaven  (n.  12G- 
140);  the  form  of  heaven    (n.  200-212);  the   wisdom  of 
an.^els  (n.  2C5-275);  and  in  the  chapter,  that  heaven,  as 
to  Hs  form,  in  the  whole  and  in  part  resembles  a  man   u- 
59-77);  and  this  from  the  Divine  Human  of  the  Lord, 
from  which  heaven  and  its  form  are  (n.  78-8G).     _ 

455      These  things  which  have  now  been  said,  the 
rational  man  can  understand,  for  he  can  see  from  tli^ 
connexion  of  causes,  and  from  truths  ni  their  order    but 
the  man  who  is  not  rational,  does  not  understaiul  them 
There  are  several  causes  of  this :  the  principal  one  is,  that 
he  is  not  willing  to  understand  them,  because  they  are 
contrarv  to  his  false  ideas,  which  he  has  made  his  truths  ; 
and  he  who  on  this  account  is  not  willing  to  understand, 
has  closed  up  the  way  of  heaven  to  his  rational  faculty  ; 
which  nevertheless  may  still  be  opened,  provided  the  ^  .11 
does  not  resist  (see  above,  n.  424)     That  man  can  luideT^ 
stand  truths  and  be  rational,  if  he  is  only  ^viUing.  l^^s 
been  shown  me  by  much  experience.     Evil  spirits   who 
had  become  irrational  by  denying  in  ^^^ -«^  ;\^^^^^^^^^^^^^^ 
and  the  truths  of  the  church,  and  confirming  themselves 
"      against  them,  have  fre^iuently  been  turned  by  divme 


284 


HEAVEiSr  ANl^  nEI.L. 


power  towards  those  who  Avere  iu  the  lij;ht  of  truth,  and 
theu  they  comprehended  all  like  the  aii^zels,  aud  confessed 
that  they  were  truths,  and  also  that  they  comprehended 
them  all ;  but  as  soon  as  they  relapsed  into  diemselves, 
and  were  turned  to  the  love  which  was  of*  heir  will, 
they  comjjrehended  nothing,  and  spoke  contrary  things. 
I  have  also  heard  some  infernal  spirits  saying,  that  they 
knew  aud  perceived  that  what  they  did  was  evil,  aud 
that  what  they  thought  was  false ;  hut  that  they  could 
not  resist  the  delight  of  their  love,  thus  their  will,  and 
that  this  leads  their  thoughts  to  see  evil  as  good,  and 
what  is  false  as  truth.  From  this  it  was  manifest  that 
those  who  are  iu  falsities  from  evil  might  be  able  to  un- 
derstand aud  to  be  rational,  but  that  they  were  not  will- 
ing ;  aud  the  reason  why  they  were  not  willing  was,  be- 
cause they  loved  falsities  more  thau  truths,  since  they 
agreed  with  the  evils  iu  which  they  were.  To  love  aud 
to  will  is  the  same  thing,  for  wliat  a  man  wills,  that  he 
loves,  aud  what  he  loves,  that  he  wills.  Since  the  state 
vi  men  is  such  that  they  can  understand  truths,  if  they 
are  only  willing,  it  has  been  granted  me  to  confirm  the 
spiritual  truths,  which  are  of  heaven  aud  the  church, 
even  by  rational  things  ;  and  this  in  order  that  the  falsi- 
ties, which  with  many  have  closed  the  rational,  may  by 
rat.ional  things  be  dispersed,  and  thus  perhaps  the  eye 
may  iii  some  degree  be  opened  :  for  to  confirm  spiritual 
truths  by  rational  things,  is  allowed  to  all  w  ho  are  in 
trutlis.  Who  would  ever  understand  the  Word  from  the 
sense  of  its  lettcx,  unless  he  saw  the  truths  there  from 
enlightened  reason?  Whence,  otherwise,  are  so  many 
heresies  from  the  same  Word? 

456.  That  the  s;  irit  of  man  after  being  loosed  from 
the  body  is  a  man,  and  in  a  similar  form,  has  been  proved 
to  me  by  the  daily  experience  of  several  years ;  for  I 
have  seen  and  heard  them  a  thousand  times,  and  I  have 
spokeu  with  them  also  on  this  subject,  that  men  in  the 
world  do  not  believe  them  to  be  men,  and  that  those  who 


MAN  AFTER  DEATH  IN  nUMAK  FORM.      2'^5 

do  Lelievc,  are  rcpnted  by  the  learned  as  sin-V'"-    The 
8Dirit8  are  L-rievc*  at  heart  that  such  ip.iorai.ce  Ph.mld 
S  cntinue  in  the  world,  and  chiefly  within  the  chnroh. 
But  this  faith,  they  said,  emanated  first  from  the  earned, 
who  thoa..-ht  eoneerninpr  the  sonl  from  tlnnp^s  ot  corpo- 
real sense  from  which  they  conceived  no  other  idea  re- 
:  t  ■  gu'than  as  of  thought  alone,  which,  when  w.thon 
any  suldect ,,.  which  and  from  which  .t  is  viewed  is  as 
somelhin.'  v.datile,  of  pnre  ether,  which  cannot  hat  he  d.s- 
""all  when  the  body  dies,   Bat  becanse  the  chnrch  frora 
die  Word,  believes  in  the  immortality  of  the  soul,  they 
could  not  but  ascrilie  to  it  something  vital,  sncli  as  is  ot 
thou-ht,  but  still  not  any  thing  with  sensation,  such  as 
maii^ias,  until  it  is  again  conjoined  to  the  body      On 
this  opiuion  is  founded  the  doctrine  in  regard  to  the 
resurrTcion,  and  the  faith  that  there  is  to  '-e  a  .onjunc- 
tion  when  the  last  judgment  comes.     Hence  it  is.  that 
when  anv  one  thinks  about  the  soul  from  d<K:trinc  and  at 
tl,e  same  time  from  hypothesis,  he  does  not  at  all  com- 
prehend that  it  is  a  spirit,  and  that  •»»•■»;"=      '"™^ 
To  this  is  added,  that  scarcely  any  one  at  this  d.iy 
knows  what  the  spiritual  is,  and  still  less  that  those  who 
are  spiritual,  as  all  spirits  and  angels  are,  have  any 
human    orm'.     Hence  it  is,  that  almost  all  who  come 
from  the  world  wonder  very  much  that  they  are  alive, 
and  that  thev  are  men  e,|nally  as  before,  that  they  see 
bear  and  speak,  an.l  that  tlieir  body  has  the  sense  of 
ouci,  as  blfore.and  there  is  no  difference  at  al    (see 
above  n.  74).    But  when  they  cease  to  wonder  at  them- 
LTes' they  then  wonder  that  the  church  should  know 
To  Wno  atout  such  a  state  of  men  after  death  nor  about 
heaven  and  hell,  when  yet  all  who  have  ever  hved  in  tire 
worirare  in  another  lite,  and  live  as  men.   And  because 
thev  also  wondered  why  this  was  not  made  manifest  to 
mall  bv  visions,  because  it  is  an  essential  ot  the  f.iith  of 
die  eharcf.  they  were  told  from  heaven  tliat  tins  might 
vlLve  Cn  doni  for  nothing  is  easier,  when  it  «  well- 


286 


HEAVEN  AJSTD  HELL. 


pleasing  to  the  Lord ;  but  that  stiU  those  would  not  have 
believed  who  had  confirmed  themselves  in  falsities  a-rainst 
such  things,  although  they  should  themselves  see  them  ; 
also  that  it  is  dangerous  to  confirm  any  thing  by  visions 
with  those  who  arc  in  falsities,  because  tlms  they  would 
believe  at  first,  and  afterwards  would  deny,  and  thus 
would  profane  the  truth  itself,  since  to  profane  is  to 
believe  and  afterwards  to  deny;  and  those  who  profane 
truths  are  thrust  down  into  the  lowest  and  most  grievous 
of  all  the  hells.  This  danger  is  what  is  meant  by  the 
Lord's  words:  Ue  hath  blinded  their  eyes,  and  hardened 
their  hearts,  lest  they  should  see  with  the  eyes,  and  under- 
stand with  the  heart,  and  be  converted,  and  I  should  heal 
them  (John  xii.  40).  And  that  those  who  are  in  falsities 
still  would  not  believe,  by  these  words  :  Abraham  said  to 
the  rich  man  in  hell,  they  have  Moses  and  the  prophets,  Itt 
them  hear  them.  But  he  said,  Nay,  father  Abraham,  but 
if  one  should  come  to  them  from  the  dead,  theij  would  be 
converted.  But  Abraham  said  to  him.  If  they  hear  not 
Moses  and  the  prophets,  neither  will  they  believe,  though 
one  should  rise  from  the  dead  (Luke  xvi.  29,  30,  31). 

457.  When  the  spirit  of  man  first  enters  the  world 
of  spirits,  which  takes  place  shortly  after  his  resuscita- 
tion, spoken  of  above,  he  has  a  similar  face  and  a  similar 
tone  of  voice  to  what  he  had  in  the  world  ;  the  reason  is, 
that  he  is  then  in  the  state  of  his  exteriors,  nor  are  his 
interiors  as  yet  uncovered :  this  state  is  the  first  state  of 
men  after  their  decease.  But  afterwards  the  face  is 
changed  and  becomes  quite  another  one;  it  becomes 
similar  to  his  ruling  affection  or  love,  in  which  the  inte- 
riors  of  his  mind  iiad  been  in  the  world,  and  in  which  his 
spirit  was  in  the  body.  For  the  face  of  man's  spirit 
differs  very  much  from  the  face  of  his  body  ;  the  face  of 
the  body  is  from  the  parents,  but  tlie  face  of  the  spirit 
from  his  affection  of  which  it  is  the  image  ;  into  this 
the  spirit  comes  after  the  life  in  the  body,  when  the  ex- 
teriors are  removed  and  the  interiors  are  revealed :  this 


MAN  AFTER  DEATH  IN  HUMAN  FORM.      287 


is  the  third  state  of  man.     I  have  seen  some  recently 
from  the  world,  and  knew  them  from  their  face  a„d 
speech-  but  when  they  were  afterwards  seen,  I  did  not 
know  t'hem.     Those  who  were  in  good  affections  were 
seen  with  beautiful  faces,  but  those  who  were  in  evil 
affections,  had  faces  deformed  ;  for  the  spint  of   man, 
viewed  in  itself,  is  nothing  but  its  own  affection,  the 
external  form  of  which  is  the  face.     The  reason  also 
why  the  faces  are  changed,  is,  that  in  the  other  life  it  is 
not  lawful  for  any  one  to  counterfeit  affections  which 
are  not  properlv  his  own,  thus  neither  to  induce  on  him- 
self faces  contrary  to  the  love  in  which  he  is ;  all,  who- 
ever are  there,  are  reduced  into  such  a  state  that  they 
speak  as  they  think,  and  show  by  the  looks  and  gestures 
what  they  will.    Hence  now  it  is  that  tlie  faces  of  aU  are 
the  forms  and  effigies  of  their  affections ;  and  hence  it  is 
that  all  who  have  known  each  other  in  the  worl.l   know 
each  other  also  in  the  world  of  spirits,  but  not  m  heaven 
nor  in  hell,  as  was  said  above  (n.  427). 

458      The  faces  of  hypocrites  are  changed  later  than 
the  faces  of  the  rest,  because  from  custom  they  have 
contracted  a  habit  of  composing  their  interiors  so  as  to 
imitate  good  affections.    On  this  account  for  a  long  tiYne 
they  appear  not  unbeautiful.     But  because  what  is  pre- 
tended%vith  them  is  successively  put  off.  and  the  interi- 
ors which  are  of  the  mind  are  disposed  to  the  form  of 
their  affections,  they  become  afterwards  more  deformed 
than  others.    Hypocrites  are  those  who  have  spoken  like 
anffels.  but  interiorly  have  acknowledged  nature  alone, 
and  thus  not  the  Divine,  and   hence  have  denied  the 
things  which  arc  of  the  church  and  heaven. 

459  It  is  to  be  known  that  the  human  form  of 
every  man  after  death  is  the  more  beautiful,  as  he  had 
more  interiorly  loved  divine  truths  and  live.1  according 
to  th4m  :  for  the  interiors  of  every  one  are  both  opened 
and  formed  according  to  their  love  and  life;  therefore 
-     the  more  interior  the  affection  is,  the  more  conformable 


288 


HEAVEN  AND  HELL. 


it  is  to  heaven,  and  thns  the  more  beautiful  is  the  face. 
Hence  it  is  that  the  anjrels  who  are  in  the  inmost  heaven 
are  tlie  most  beautiful,  because  they  are  forms  of  celestial 
love  But  those  wlio  have  loved  divine  truths  exteri- 
orly, and  tlius  have  lived  exteriorly  according  to  them, 
are  less  beaniilul;  for  the  exteriors  only  shine  forth 
from  their  face,  and  no  interior  heavenlv  love  shine: 
through  them,  consequently  not  the  form  of  heaven 
such  as  it  is  in  itself.  There  appears  some  hing  com 
paratively  obscure  in  their  faces,  which  is  not  vivified  liy 
the  translucence  of  interior  life.  In  a  word,  all  perfec- 
tion increases  towards  interiors,  and  decreases  towards 
exteriors  and  as  perfection  increases  and  decreases,  so 
likewise  does  beauty.  I  have  seen  angelic  faces  of  the 
third  heaven  which  were  such,  that  no  painter  with  all 
his  art  could  ever  give  any  thing  of  such  light  to  colors, 
so  as  to  equal  a  thousandth  part  of  the  light  and  life 
which  appeared  in  their  faces  ;  but  the  faces  of  tiie 
angels  of  the  lowest  heaven  may  in  some  measure  be 
equalled. 

460.  I  wish  lastly  to  mention  a  certain  arcanum  as 
yet  known  to  no  one,  which  is,  that  every  good  and  truth 
which  proceeds  from  the  Lord,  and  makes  heaven,  is  in  a 
human  form;  and  this  not  only  in  the  whole  and  the 
greatest,  but  also  in  every  part,  and  in  leasts  ;  and  that 
this  form  affects  every  one  who  receives  good  and  truth 
from  the  Lord,  and  causes  every  one  in  heaven  to  be  in 
a  human  form  according  to  reception.  Ilcnce  it  is  that 
heaven  is  similar  to  itself  in  general  and  in  particular, 
and  that  the  human  form  belongs  to  the  whole,  to  every 
society,  and  to  every  angel,  as  was  shown  in  the  four 
chapters  from  n.  59  to  86 ;  to  which  it  is  here  to  be 
added,  that  it  belongs  to  every  thing  of  thought,  which  is 
from  heavenly  love  with  the  angels.  This  arcanum, 
however,  with  difficulty  falls  into  the  understanding  of 
any  man,  but  clearly  into  the  understanding  of  angels, 
because  they  are  in  the  light  of  heaven. 


MAN  AFTER  DEATH  IN  ALL  HIS  FACULTIES.  2^1) 


MAN  .\FTER  DEATH  18  IN  ALL  SENSE,  MEMOltY. 
TilOUtiHT,  AND  AFFECTION.  IN  WHICH  HE  WAS 
IN  .HE  WORLD,  AND  LEAVES  NOTUlNtl  EXCEPT 
HIS  EARIHLY  BODY. 

461.  That  man  when  he  passes  out  of  the  natural 
world  into  the  Sjiiritual,  as  is  the  case  when  he  dies, 
carries  with  him  all  things  that  are  his,  or  which  belong 
to  him  as  a  man,  except  his  earthly  body,  Irns  been  testi- 
fied to  me  by  manifohl  experience;  for  man  wjieu  he 
enters  the  sitiritual  world,  or  the  life  after  death,  is  in  a 
body  as  in  the  world  ;  to  appearance  there  is  no  differ- 
ence, since  he  does  not  perceive  nor  see  any  difference. 
But  his  body  is  then  spiritual,  and  thus  separated  or 
])urified  from  earthly  things,  an<I  when  what  is  spiritual 
touches  and  sees  what  is  spiritual,  it  is  just  as  when- 
what  is  natural  touches  and  sees  what  is  natural ;  henco 
a  man,  when  he  has  hecome  a  spirit,  d»»es  not  know 
otherwise  than  that  he  is  in  his  body  in  which  he  was 
in  the  world,  and  thus  does  not  know  that  he  ha:* 
deceased.  A  man-s])irit  also  enjoys  every  external  and 
internal  sense  which  he  enjoyed  in  the  world;  he  sees  iu 
iKilore,  he  hears  an<l  speaks  as  before,  lie  also  smells  ami 
tastes,  and  when  he  is  touched,  he  feels  the  touch  an  Ito- 
fore;  he  also  lon<rs,  desircn,  craves,  thinks,  retleeis,  is 
affected,  loves,  will-,  as  before;  and  he  who  is  delighted 
with  studies,  reads  and  writes  as  before.  In  a  word, 
wheji  a  man  |)asses  from  one  life  into  the  other,  or  from 
one  world  into  the  ottier,  it  is  as  if  he  passed  from  one 
place  into  another;  and  lie  carries  with  him  all  things 
winch  he  possessed  in  himself  as  a  man,  so  that  it  canuoc 
be  said  that  the  man  after  death,  which  is  only  the  death 
of  the  earthly  body,  has  lost  any  thing  of  himself.  He 
also  carries  with  liiin  tlie  natural  memory,  for  he  retains 
all  things  whatsoever  which  he  lias  in  the  world  lieard, 
seen,  read,  learned,  and  thought,  from  earliest  infancy 


290 


HEAVEN  AND  HELL. 


even  to  the  end  of  life ;  the  natural  ol.jccts  however 
which  are  iu  the  memory,  becau=ie  tliey  cauiiot  be  repro- 
duced iu  the  spiritual  world,  are  quiescent,  as  is  the  case 
with  a  mau  when  lie  does  not  thiniv  from  them  ;  but  still 
they  are  reproduced  when  it   ])leases  the  Lord.     But  of 
this  memory,  and  its  state  after  deatli,  more  will  be  said 
in  what  presently  follows.    That  such  is  the  state  of  mau 
after  deatli,  the' sensual  man  cannot  at  all  believe,  be- 
cause he  does  not  comprehend  it ;  for  the  sensual  man 
cannot  tliink  otherwise  than  naturally,  even  about  spir- 
itual  things  ;  those  things  therefore  wliich  do  not  affect 
his  senses,  that  is.  which  he  does  not  see  with  tlie  eyes  of 
his  bodv,  and  touch  with  his  hands,  he  says  do  not  exist, 
a.s  is  read  of  Th.)mas  (John  xx.  25,  27,  29).     What  the 
sensual  man  i^,  may  be  seen  above  (n.  267). 

462.     But  stili   the  difference  between  the   life  of 
maninthe  spiritual  world  and  his  life  in  the  natural 
world,   is  j^reat,  as  well  with  respect  to   the   external 
senses  and  tlieir  affections,  as  with  respect  to  the  in- 
ternal senses  and  their  affections.     Those  who  are  in 
heaven  perceive  by  the  senses,  that  is,  they  see  and  liear, 
much  more  exquisitely,  and  also  think  more  wisely,  than 
when  they  were  in  the  world;  for  they  see   from  the 
light  of  heaven,  which  exceeds  by  many  deforces  the  light 
of  the  world  (see  above,  n.   12())  ;  and  they  hear  by  a 
spiritual  atmosphere,  which  likewise  by  many  degrees 
surnasses  that  of  the  earth  (n.  23;-)).     The  difference  of 
these  external  senses  is  as  the  difference  between  sun- 
shine and  the  obscurity  of  a  mist,  in  the  world,  and  as 
the   difference   between   the   light*  at  mid-tlay  and  the 
shade  at  evening;  for  the  light  of  heaven,  because  it  is 
divine  truth,  gives  to  the  sight  of  the  angels  to  perceive 
and  distinguish  things  the  most  minute.     Their  external 
sight  also  corresponds  to  the  internal  sight,  or  to  the 
understanding;  for  with  angels  one  sight  tlows  into  the 
other,  so  that  they  act  aa  one  ;  hence  they  have  so  great 
acutene-ss.     In  like  manner  also  the  hearing  corresponds 


MAN  AFTER  DEATH  IN  ALL  HIS  FACULTIES.   291 


to  their  perception,  which  is  as  well  of  the  understand- 
ing as  of  the  will ;  and  thus  in  the  sound  and  words  of 
one  speaking  they  perceive  the  most  minute  things  of 
his  affection  and  thought ;  in  the  sound  the  thin;jcs  which 
are  of  affection,  and  iu  the  words  the  things  which  are 
of  thought  (see  above,  n.  234-245).  But  the  rest  of  the 
senses  with  the  angels  are  not  so  exquisite  as  the  senses 
of  Feeing  and  of  hearing,  since  seeing  and  hearing  are 
serviceable  to  their  intelligence  and  wisdom,  but  not  the 
rest ;  for  if  these  were  equally  (ixquisite.  they  would  take 
away  the  light  and  delight  of  their  wisdom,  and  would 
bring  iu  the  delight  of  pleasures,  which  are  of  tlie  various 
appetites  and  of  the  body,  and  obscure  and  debilitate  the 
understan.ling  in  proportion  as  they  prevail;  just  as  it  is 
with  men  in  the  world,  who  are  gross  and  stupid  as  to 
spiritual  truths,  in  proportion  as  they  indulge  the  bodily 
taste  and  yield  to  the  Idandishrnents  of  the  touch.  That 
the  interior  senses  of  the  angels  of  heaven,  which  are  of 
their  thom^ht  and  affectiou,  are  also  more  exijuisite  and 
perfect  than  what  they  liad  in  the  world,  may  be  mani- 
fest from  what  has  been  said  and  shown  in  the  chapter 
on  the  wisdom  of  the  angels  of  heaven  (n.  265-275). 
But  as  to  the  state  of  those  who  are  in  hell  as  compared 
with  their  state  in  the  world,  the  difference  also  is  great ; 
for  as  great  as  is  the  perfection  and  excellence  of  the 
external  and  internal  senses  with  angels  who  are  in 
heaven,  so  great  is  the  imperfection  with  those  wiio  are 
in  hell.  But  the  state  of  these  will  be  treated  of  in  what 
follows. 

That  man,  when  he  passes  out  of  the  world,  has  also 
with  him  all  his  memory,  has  been  shown  in  many  ways, 
and  many  things  in  regard  to  it  worthy  to  be  mentioned 
have  been  seen  and  heard,  some  of  which  I  will  relate 
iu  order.  There  were  those  who  denied  their  crimes 
and  villanies  wiiich  they  had  perpetrated  iu  the  world  ; 
lest  therefore  they  should  be  lielieved  innocent,  all  their 
deeds  were  disclosed  and  recounted  from  their  memory 


■tfthjit--..ai.iMW,Mif->-'*- ■^•"--'■iiti  WA  tiiiltitfiiiillllililiillllllrmirltlil 


292 


HEAVEN  AND  HET.L. 


in  order,  from  their  earliest  age  to  the  latest :  they  were 
chiefly  adulteries  and  whoredoms.      There  were  some 
who  had  deceived  others  by  wicked  arts,  and  who  had 
stolen,  and  whose  deceits  and  thefts  were  also  enumer- 
ated in  a  series,  many  of  which  were  known  to  scarcely 
any  one  in  the  world,  except  to  themselves  alone.     They 
also  acknowledged  them,  because  they  were,  made  mani- 
fest as  in  the  light,  with  every  thought,  intention,  do- 
light,  and  fear  which  then  together  agitated  their  minds. 
Tliere  were  some  who  had  accepted  bribes,  and  had  made 
gain  of  judgment,   who  were   similarly  explored  from 
their  memory,  and  from  it  were  recounted   all   things, 
from  the  first  period  of  their  office  to  the  last.     All  the 
particulars  as  to  quantity  and  quality,  together  with  the 
time,  and  their  state  of  mind  and  intention,  were  at  the 
same  time  brought  to  their  recollection,  and  shown  to 
their  sight,  to  the  number  of  some  hundreds.     This  was 
done  w"ith  some  ;  and  what  is  wonderful,  their  memo- 
randum-books themselves,  in  which  they  had  written  such 
things,  were  opened  aud  read  before  them,  from  page  to 
page.  '  There  were  some  who  enticed  virgins  to  shame, 
and    violated  chastity,  who  were   called   to   a  similar 
judgment;   and  every  particular  of   their  crimes  wsis 
drawn  forth  and  recited  from  their  memorv :  the  very 
faces  of  the  virgins  and  women  were  also  exhibited  as 
present,  with  the  places,  words,  aud  intentions,  and  iliis 
as  suddenly  as  when  any  thing  is  presented  to  t'le  sight ; 
the  manifestations  continued  sometimes   for   hours  to- 
gether.     There  was  one  who  had  esteemed   backbiting 
others  as  nothing,  and  I  heard  his  backbitings  recounted 
in  order,  and  his  defamations,  with  the  very  words,  the 
persons  about  whom  and  before  whom  they  were  uttered  ; 
all  which  were  produced  and  presented  together  to  the 
life ;  and  vet  every  thing  was  studiously  concealed  by 
him  when'he  lived  in  the  world.      There  was  a  certam 
one  who  had   deprived   a   relative   of   his  inheritance, 
under  a  fraudulent  pretext,  and  who  was  in  like  manner 


MAN  AFTER  DEATH  IN  ALL  HIS  FACULTIES.  293 


convicted  and  judged ;  and  what  was  wonderful,  the  letters 
and  papers  which  passed  between  tliem  were  read  in  my 
hearing,  aud  it  was  said  that  not  a  word  was  wanting. 
The  same  person  also,  shortly  before  his  death,  clandes- 
tinelv  destroyed  his  neighbor  by  poison,  which  was  dis- 
closed in  this  manner.     He  appeared  to  dig  a  liole  under 
feet,  from  which  a  man  came  forth,  as  out  of  a  sepulchre, 
and'cried  out  to  him.  What  hast  thou  done  to  me  ?  Then 
every  thing  was  revealed,  how  the  murderer  talked  with 
him   in  a   friendly  manner,  and  held  out  the  cup,  also 
what  he  thought  before,  and  what  afterwards  came  to 
pass  ;  which  things  being  disclosed,  he  was  .sentenced  to 
hell.     In  a  word,  all  evils,  viUanies,  robberies,  artifices,  de- 
ceits, are  manifested  to  evil  spirits  and  brought  forth  from 
their  very  memory,  and  they  are  convicted  ;  nor  is  there 
any  room  given  for  denial,  because  all  the  circumstances 
appear  together.      1  have  heard  also  from  the  memory 
of  a   certain  one,  when   it  was  seen  and  inspected  by 
the  angels,  what  his  thoughts  had  been  during  a  month, 
one  day  after  another,  aud  this  without  fallacy  ;  which 
were  recalled  just  as  he  himself  was  in  them  on  those 
davs.     From  these  examides  it  may  be  manifest,  that 
man  carries  along  with  him   all  his  memory,  and  that 
there  is  nothing  so  concealed  in  the  world  that  it  is  not 
manifested  after  death;  and  this  in  tiie  company  of 
many,  according  to  the  Lord's  words:  There  is  nothing 
hidden  which  shall  not  be  uncovered,  and  nothiwj  concealed 
which  shall  not  be  known;  therefore  the  things  which  ye 
have  said  in  darkness  shall  be  heard  in  light,  and  what 
ye  have  spoken  into  the  ear  shall  be  preached  on  the  house- 
tops {Luke  xil  2,  S). 

463.  When  man's  acts  are  disclosed  to  him  atter 
death,  the  angels  to  whom  is  given  the  office  of  search- 
incr  look  into  his  face,  and  the  search  is  extended 
through  the  whole  body,  beginning  from  the  fingers  of 
each  hand,  and  thus  proceeding  through  the  whole.  Be- 
cause I  wondered  as  to  the  reason  of  this,  it  was  dis- 


294 


HEAVEN  AND  HELL. 


closed  to  me,  namely,  that  as  all  tilings  of  the  thought 
and  will  are  inscribed  on  the  brain,  for  their  begiuninga 
are  there,  so  also  they  are  inscribed  on  the  whole  body  ; 
since  all  the  things  of  thought  aud  will  proceed  thither 
from  their  beginnings,  and  there  terminate,  as  in  their 
ultimates.    Hence  it  is  that  the  things  which  are  in- 
scribed on  the  memory,  from  the  will  and  its  thought 
thence,  are  not  only  inscribed  on  the  brain,  but  also  on 
the  whole  man,  and  there  exist  in  order,  according  to 
the  order  of  the  parts  of  the  body.     Hence  it  was  made 
evident  that  man  in  the  whole  is  such  as  he  is  in   his 
will  aud  thought  thence,  so  that  an  evil  man  is  his  own 
evil,  and  a  good  man  his  own  good.     From  these  things 
also  it  may  be  manifest  what  is  meant  by  the  book  of 
man's  life,  spoken  of  in  the  Word,  namely  this,  that  all 
things,  both  which  have  been  acted  and  which  have  been 
thought,  are  inscribed  on  the  whole  man,  and  appear  as 
if  read  in  a  book  when  they  are  called  forth  from  the 
memorv,  aud  as  if  seen  in  effigy  when  the  spirit   is 
viewed'in  the  light  of  heaven.     To  these  things  I  would 
add  something  memorable  in  regard  to  the  memory  of 
man  remaining  after  death,  by  which  I  was  confirmed, 
that  not  only  general  things,  but  also  the  most  singular, 
which  have  entered  the  memory,  remain,  and  are  never 
obliterated.     There  appeared  to  me  books  with  writings 
therein  as  in  the  world,  and  1  was  instructed  tiiat  they 
were  from  the  memory  of  those  who  wrote,  and  that 
there  was  not  a  single  word  wanting  there,  which  was 
in  the  book  written  by  the  same  person  in  the  world; 
and  that  thus  from  the  memory  of  another  may  be  taken 
the  minutest  particulars,  even  those  which  he  liimself  in 
the  world  had  forgotten.    The  reason  was  also  disclosed, 
namely,  that  man  has  an  external  and  an  internal  mem- 
ory, an  external  memory  which  is  of  his  natural  man, 
and  an  internal  which  is  of  his  spiritual  man  ;  and  that 
every  thing    which   man   has  thought,  willed,  spokem, 
done,  also  which  he  has  heard  and  seen,  is  inscribed  on 


MAN  AFTEPw  DEATH  IN  ALL  HIS  FACULTIES.  295 


hU  internal  or  spiritual  memory  ;  and  that  the  thinjrs 
which  are  tliere  are  never  erased  since  they  are  luscnhcd 
at  the  same  time  on  the  spirit  itself,  and  on  the  mem- 
bers of  its  l...dv,  as  was  said  above  ;  and  thus  that  the 
spirit  informed  according  to  the  thoughts  aud  acts  of 
iis  will.  I  know  that  these  things  appear  as  paradoxes, 
and  conseciuently  are  scarcely  believed,  but  still  they  are 
true  Let  not  man  therefore  believe  that  any  thing 
which  one  has  thou-lit  in  himself,  aud  has  done  ui  se- 
cret.  is  concealed  after  death  ;  but  let  him  believe  that 
each  and  all  things  then  appear  as  in  clear  day. 

434      Although  the  external  or  natural  memory  is 
in  man  after  death,  .still  the  merely  natural  things  which 
are  therein  are  not  reproduced  in  the  other   life,  but  t.ie 
8nrritual  tilings  which  are  adjoined  to  the  natural  things 
bv  correspondences;  which  things,   nevertheless,  when 
tiiev  are  presented  to  the  sight,  api)ear  m  a  form  alto- 
gether like   that  in  the  natural  world  ;  for  all  thingtl 
which  appear  in  the  heavens,  appear  in  like  manner  aj* 
in  tiie  world,  though  in  their  essence  they  are  not  natural, 
but  s)>iritu?.l,  as  may  be  .«een  shown  in  the  chapter  on 
renrcsentatives  and  appearances  in  heaven  (n.  l-0-I<b). 
But  the  external  or  natural  memory,  as  to  those  thnigs 
ill  it  that  are  derived  from  what  is  material,  aud  Iroin 
time  and  space,  and  from  all  other  things  proper  to  ua- 
tuie  does  not  serve  the  spirit  for  that  use  in  which  it  had 
serve.l  it  in  the  world;  for  man  in  the  world,  when  he 
th..u.'ht  from  the  external  sensual,  and  not  at  the  same 
time"  from    the   internal  sensual,   or  the    intellectual, 
thou-ht  naturallv  and  not  spiritually.      Yet  in  the  other 
life  when  the  spirit  is  in  the  spiritual  world,  he  does  not 
think ;iaturally.  but  spiritually,  and  to  think  spiritually 
is  to  think  intellectuallv  or  rationally.      Hence  it  is  that 
the  external  or  natural  memory,  as  to  those  things  which 
are  material  is  then  (luiescent.  and  those  things  only  come 
into  use  which  man  has  imbibed  in  the  world  by  means 
of  material  things,  and  has  made  rational.      The  reiison 


296 


HEAVEN   AND  TTELL. 


why  the  cxteraal  memory  is  quiescent  as  to  those  thinpra 
ivh'icli  are  material,  is  becanse  they  canno^  he  reproUnced  ; 
for  spirits  and  an-els  speak  from  affections  and  thoughts 
therefrom,  which  are  of  their  mind.   On  this  accontit  the 
thin^rs  which  do  not  affree  with  them,  they  cannot  utter, 
as  mav  be  manifest  from  what  was  said  of  the  speech  of 
an«:els   in  heaven,  and  of  their   speech  with  man  (n. 
234--257).      Hence  it  is  that  so  far  as  man   has  become 
rational  in  the  world  by  languai^es  and  by  scieLces.  so 
far  lie  is  rational  after  death,  and  not  at  all  iu  pronor- 
tion  to   his  skill  in  langua<,'es  and  sciences.      I    have 
spoken  with  several  who  were  believed  in  the  world  to  be 
learned  because  they  were  acquainted  with  ancient  lan- 
jrua«:es,  as  Hebrew,  Greek,  and  Latin,  and  wno  had  not 
cultivated  their  rational  faculty  by  the  thinirs  which  are 
written  in  them.      Some  of  tliem  seemed  as  siuiple  as 
those  who  knew  nothing  of  those  lauguaj;es,  and  some 
appeared  stupid,  but  still  there  remained  with  them  a 
pride  as  if  they  were  wiser  than  others.      I  have  spoken 
with  some  who  believed  iu  the  world  that  man  is  ^^ise  in 
proportion  to  the  extent  of  his  memory,  and  who  also 
had  enriched  the  memory  with  many  thinj^s,  and  spoke 
almost  from  it  alone,  thus  not  from  themselves  but  from 
others,  and  had  not  perfected  their  rational  faculty  at 
all  by  the  things  of  their  memory.     Some  of  them  were 
stupid,  some  sottish,  not  at  all  comprehending  any  truth, 
wliether  it  be  a  truth  or  not,  and  seizing  upon  all  falsities 
which  are  passed  off  for  truths  by  those  who  call  them- 
selves learned ;  for  from  themselves  they  can  see  noth- 
ing, whether  it  be  so  or  be  not  so,  and  consciuently  can 
see'uothing  rationally  when  listening  to  others.     I  have 
also  spoken  with  some  who  had  written  much  ^n  the 
world,  and  indeed  on  scientific  subjects  of  every  kind, 
and  who  had  thereby  acquired  a  wide  reputation   for 
learning.      Some  of  them,  in.leed,  could  reason   about 
trntiis  whether  they  were  truths  or  not  truths  ;  some  uu- 
derrttood,  when  they  were  turned  to  those  who  were  m 


MAN  AFTER  DEATH  IN  ALL  HIS  FACULTIES.  297 


the  light  of  truth,  that  they  were  truths,  but  still  were 
iu)t   willing  to  understand  them,  and  so   denied   theui 
when  they  were  in  their  own  falsities,  an<l  thus  in  them- 
selves.    Some  had  no  more  wisdom  than  the  unlearned 
vuh^ar.     Thus  each  was  affected  differently,  as  he  had 
cuUivated  his  rational  faculty  by  the  things  of  science 
which  he  wrote  and  copied.      But  those  who  were  op- 
l,osed  to  the  truths  of  the  church  and  thought  from  the 
tilings  of  science,  and  confirmed  themselves  by  them  in 
falsities,  di<l  not  cultivate  their  rational  faculty,  but  only 
tliat   of'  ratiocinating,  which  faculty   in   the   world  itf 
believed  to  be  rationality.     It  is  however  a  faculty  se[>- 
arate  from  rationality  ;  it  is  the  faculty  of  confirming 
whatsoever  it  pleases,  and.  from  preconceived  principles 
and  from  fallacies,  of  seeing  falsities  and  not  truths.   Such 
persons  cannot  ever  be  induced  to  acknowledge  truths, 
since  truths  cannot  be  seen  from  falsities,  but  falsities 
mav  bo  seen  from  truths.     The  rational  faculty  of  man 
is  lik    a  garden  and  a  shrubbery,  and  also  fresh  ground  : 
the  memory  is  the  soil,  scientific  trutlis  and  knowledges 
are  the  seeds,  the  light  and  heat  of  heaven  cause  them 
to  grow.     Without  light  and  heat  there  is  no  germina- 
tion ;  and  so  also  it  is  with  the  mind,  unless  the  light  of 
heaven,  which  is  divine  truth,  and  the  heat  of   heaven, 
which  is  divine  love,  are  admitted;  from  these  alone  is 
the  rational  facultv.  The  angels  are  exceedingly  grieved 
that  the  learned,  for  the  most  part,  ascribe  all  things  to 
nature,  and  that  they  have  thereby  closed  for  themselves 
the  interiors  of  their  own  minds,  so  that  they  can  see 
nothing  of   truth  from  the  light  of  truth,  which  is  the 
light  of  heaven.    In  the  other  life,  therefore,  they  are 
deprived  of  the  facultv  of  ratiocinating,  lest  by  reasonings 
thev  should  disseminate  falsities  among  the  simple  good, 
jind  should  seduce  them;  and  they  are  sent  into  desert 

places.       .  ,  1     J- 1 

465.     A  certain  spirit  was  indignant  because  he  did 

not  rem'ember  mauy  things  which  he  knew  iu  the  life  of 


298 


HEAVEN  AND  HELI.. 


the  body,  grieving  at  the  hm  of  a  delight  which  he  had 
so  greatly  enjoyed;  but  he  was  told  that  he  had  lust 
uothing  at  all,  and  that  he  knew  all  and  every  thing, 
though  in  the  world  where  he  now  wa3  it  was  not  allovved 
to  bring  forth  such  things;  and  that  it  wiis  sntHcient 
that  he  could  now  think  and  speak  much  better  and 
more  perfectly,  and  not  immerse  his  rational,  as  before, 
iu  gross,  obscure,  material,  and  corporeal  things,  which 
are  of  no  use  in  the  kingdom  into  which  he  had  now 
come.  He  was  told  also  that  he  now  possessed  whatever 
is  conducive  to  the  use  of  eternal  life  ;  and  that  thus, 
and  uo  otherwise,  could  he  become  blessed  and  happy ; 
thus  that  it  is  the  part  of  ignorance  to  believe  tliat  in 
this  kingdom  intelligence  perishes  with  the  removal  and 
quiescence  of  material  things  in  the  memory  ;  when  yet 
the  real  case  is,  that  so  far  as  the  mind  can  be  witiidravvii 
frt)m  the  sensuals  which  are  of  the  external  uian  or  of 
the  body,  so  far  it  is  elevated  to  spiritual  and  heavenly 

things. 

466.     What  the  memories  are,  is  sometimes  pre- 
sented to  view  in  the  other  life,  in  forms  appearing  only 
there;    for  many  things  are  there   presented   to   view 
which  with  men  only  fall  into  ideas.     The  exterior  mem- 
ory is  there  exhibited  to  appearance  like  a  callus,  the 
interior  like  a  medullary  substance,  such  as  that  in  tlic 
human  brain  ;  and  from  this  it  is  given  to  know  their 
quality.     With  those  who  in  the  life  of  the  body  have 
studied  only  for  the  memory,  and  thus  have  not  cuki- 
vated  their  rational  faculty,  the  callosity  ai>pears  hard, 
and  streaked  within  as  with  tendons.     With  those  who 
have  filled  the  memory  with  falsities,  it  appears  hairy 
and  rough,  and  this  from  the  unarrauged  mass  of  things. 
With  those  who  have  studied  for  the  memory  for  the 
sake  of  self  love  and  the  love  of  the  world,  it  ap|>ears 
conglutinated  and  ossified.     With  those  who  by  scieii- 
tifics,  especially  by  philosophies,  have  wished  to  jjeaetrato 
into  divine  arcana,  nor  would   believe  until  they  were 


MAN  AFTER  DEATH  IN  ALL  HIS  FACULTIES.  290 

persuaded  by  such  things,  the  memory  appears  dark, and 
fs  of  such  a  nature  that  it  absorbs  tlie  rays  of  bght  and 
urns  them  into  darkness.     With  those  who  have  l>eeu 
Stml  and  hypocrite,  it  appears  hard  and  l.my^^e 
ebonv  which  turns  back  the  rays  of  hght     But  w    li 
those  who  have  been  iu  the  good  of  love  and  the  truths 
o    faith,  no  such  callus  appears,  because  the.r  uitenor 
memory  transmits  the  rays  of  light  into  the  exterior;  m 
Meets  or  ideas  of  which,  as  in  their  basis  or  as  m 
thir  ground,  the  rays  terminate,  and  there  find  dehgh^ 
fnl  receptacles  ;  for  the  exterior  memory  is  the  ultimate 
o"  orier  in   vhicli  spiritual  and  heavenly  things  softly 
^erniinat'e  and  resi.lJ,  when  goods  ami  truths  are  there 
467      Men  who  are  in  love  to  the  Lord  and  in  charity 
towards  the  neidd.or,  while  they  live  in  the  world,  have 
with  them  and   n  them  angelic  intelligence  and  wisdom, 
bi^stred  up  in  the  inmosts  of  their  ^"tenor  mem^y. 
This  intelligence  and  wisdom  cannot  in  any  wise  ai)pear 
t^theitu-til  they  put  oil  -H- reals  whei.  te  ..^^^^^^^ 
memory  is  laid  asleep  and  they  awake  into  the  interior 
memory,  and  afterwards  successively  into  angelic  memory 

''teS      How  the  rational  facult/  may  be  cultivated 
shall  also  be  told  in  few  words.    The  genuine  rational 
tulty    onsistsof  truths,  and  not  of  ^^^1-^- ;  wha    is 
f^m  falsities  is  not  rational.     Truths  are  o   three  kinds 
ci^il  moral,  and  spiritual.     Civil  truths  relate  to  tlo  e 
th?ugs  whid.  are  of  judgment  and  o     g<>vernmen    m 
kingdoms,  in  general  to  what  is  just  ^^i'^ -^"^^^'^^^^^^  '^^   , 
Moral  truths  ndate  to  those  things  which  are  of  the  lite 
^^  :l:     mL  in  regard  to  e-npanionships  aml^.a^ 
~1.itl,„>s  •  iu  neueral  to  w  lat  is  Bincere  an.l  nslit,  aim  u 
paSar  ;:  virtue,  of  every  Und     bat  spiritual  uuths 
Selate  to  those  things  wimh  f^e  c,f  heave,,  and  o    the 
church  in  general  to  tlio  fiood  which  is  o    love  auU    he 
^ruthwhichisof  faith    /horo  are  three  .^g--fW 
With  every  man  (see  above,  n.  267).    The  ratiouai 


KAN  AFTER  DEATH  AS  IN  THE  WORLD.     301 


300 


HE  A  VEX  AND  HELL. 


opened  to  the  first  degree  by  civil  truths,  to  the  second 
ile^n-ee  by  moral  truths,  and  to  the  tliird  degree  by  spir- 
itual truths.    But  it  is  to  be  known  that  the  rational 
faculty  from  them  is  not  formed  and  opened  by  man's 
knowing  them,  but  by  his  living  according  to  them  ;  and 
bv  living  according  to  them  is  meant  to  love  them  from 
spiritual  affection.     To  love  them  from  spiritual  affec- 
tion is  to  love  what  is  just  and  equitable,  because  it  is 
just  and  equitable,  what  is  sincere  and  right,  because  it  is 
sincere  and  right,  and  what  is  good  and  true,  because  it 
is  pood  and  true ;  but  to  live  according  to  them  and  to 
love  them  from  corporeal  affection,  is  to  love  them  for 
the  sake  of  one's  self,  his  reputation,  honor,  or  gain.    As 
far  therefore  as  man  loves  those  truths  from  corporeal 
affection,  so  far  he  does  not  become  rational,  for  he  does 
not  love  them,  but  himself,  whom  the  truths  serve  as 
servants  a  lord  ;  and  when  truths  become  servants,  then 
thev  do  not  enter  the  man,  and  open  any  degree  of  his 
life',  not  even  the  first,  but  only  reside  in  the  memory ,  as 
scientifics   under   a  material   form,   and  there   conjoin 
themselves  with  the  love  of  self,  which  is  corporeal  love. 
From  tliese  things  it  may  be  manifest  how  man  becomes 
rational,  namely,  that  he  becomes  rational  to  the  third 
degree  by  the  spiritual  love  of  good  and  truth,  which  are 
of  lieavea  and  the  church  ;  to  the  second  degree  by  the 
love  of  wliat  is  sincere  and  right ;  and  to  the  first  degree 
by  the  love  of  what  is  just  and  equitable.    The  two 
latter  loves  also  become  spiritual  from  the  spiritual  love 
of  good  and  truth,  because  this  flows  into   them,  and 
conjoins  itself  to  them,  and  forms  in  them  as  it  were  its 
own  faces. 

469.  Spirits  and  angels  have  memory  equally  as 
men  ;  for  whatever  they  hear,  see,  think,  will,  and  do,  re- 
mains with  them,  and  also  by  it  their  rational  faculty  is 
continually  cultivated,  and  this  to  eternity.  Hence  it  is 
that  spirits  and  angels  are  perfected  in  intelligence  and 
wisdom  by  the  knowledges  of  truth  and  good,  equally  as 


men.     That  spirits  and  angels  have  memory,  has  also 
been  given  me  to  know  by  much  experience  ;  for  1  have 
seen  that  from  their  memory  all  things  were  called  forth, 
which  they  had  thought  and  done,  both  in  public  and  m 
private,  when  they  were  with  other  spirits;  and  also  that 
those  who  were  in  any  truth  from  simple  good,  were 
imbued  with  knowledges,  and  by  these  with  intelhgenc'e. 
and  were  afterwards  raised  up  into  heaven.     But  it  is  to 
be  known  that  they  are  not  imbued  with  knowledges 
and  by  them  with  intelligence,  beyond  the  degree  of  at- 
fection  of  good  and  of  truth  in  which  they  were  m  the 
world  ;  for  with  every  spirit  and  angel  the  affection  re- 
mains, both  in  quantity  and  quality,  such  as  it  hud  been 
in  the  world,  and  this  is  afterwards  perfected  by  beaig 
filled,  which  also  is  done  to  eternity  :  for  there  is  nothu.g 
but  what   is  capable  of   being  filled  to  eternity,  since 
everv  thing  mav  be  infinitely  varied,  thus  by  various 
thing's   be  enriched,  and  so  be  multiplied  and  fruci.hod  ; 
there  is  no  end  to  any  good  thing,  because  it  is  from  the 
Infinite.     That  spirits  and  angels  are  continually  beii.j, 
perfected  in  intelligence  and  wisdom  by  the  knowledges 
of  truth  and  good,  may  be  seen  in  the  chapters  on  the 
wisdom  of  the  angels  of  heaven  (n.  2G5-275)  ;  on  the 
nations  and  people  out  of  the  church  in  heaven  (u.  318-- 
30S)  •  and  on  infants  in  heaven  (n.  329-345) ;  and  that 
this  extends  to  the  degree  of  the  affection  of  good  and 
of  truth  in  which  they  have  been  in  the  world,  and  not 
beyond  it,  may  be  seen  in  n.  349. 


MAN  IS  AFTER  DEATH  AS   HIS  UVK  WAS  Bf  THE 

WORLD. 

470  That  every  one's  life  remains  with  him  after 
death,  is  known  to  every  Christian  from  the  Word  for 
it  is  there  said  in  many  passages  that  man  will  be  judged 


fcjiMiiHiMaHiCai^ariiMsa^MiitigrjM^ 


302 


HE -WEN  JiNB  HELL. 


according  to  his  deeds  and  works,  and  will  have  retribu- 
tion Every  one  also,  who  thinks  from  good  and  from 
verv  truth,  sees  no  otherwise  than  that  he  who  lives  well 
con'ies  into  heaven,  and  that  he  who  lives  ill  comes  into 
hell.  And  yet  he  wlio  is  in  evil  is  not  willing  to  believe 
that  his  state  after  death  is  according  to  his  life  in  the 
world  ;  but  he  thinks,  especially  when  he  is  sick,  that 
heaven  is  for  every  one  from  pure  mercy,  howsoever  he 
had  lived,  and  that  it  is  according  to  faith,  which  he  sepa- 
rates from  life. 

471.     That  man  will  be  judged  and  recompensed  ac- 
cording* to  his  deeds  and  works,  is  said  in  many  passages 
in  the'' Word,  some  of  which  I  will   here   adduce:   ://*€ 
Son  of  man  shall  come  in  the  ylory  of  his  Father,  with  his 
annds,  and  then  He  will  render  to  everyone  according  to 
his  works  (Matt.  xvi.  27).     Blessed  are  the  dead  who  die 
in  the  Lord  from  henceforth  ;  yea,  saith  the  spirit,  that  they 
mail  rest  from  their   labors,  for  their  works  follow   them 
(Apoc  xiv.  13).     /  will  ()ioe  to  every  one  according  to  his 
works  (Apoc.  ii.  23).     /  saw  the  dead,  small  and  great, 
standinn  before   God,  and  the  books  were  opened,  and  the 
dead  were  'judged  out  of  the  things  which  were  written  in 
the  books,  according  to  their  works.     The  sea  gave  up  those 
who  were  dead  in  it,  and  death  and  hell  gave  up  those  who 
were  in  them,  and  they  were  judged,  every  one  according  to 
his   works  (Apoc.xx.  13,  15).     BcMd  I  come,  and   my 
reward  is  with  Me,  that  I  may  give  to  every  one  according 
to  his  works  (Apoc.  xxii.  12).     Every  one  that  heartth  my 
words  and  doeth  them,  I  will  compare  to  a  prudent  man; 
but  ever ij  one  that  heareth  my  words  and  doeth  them  not,  is 
compared  to  a  foolish  man  (Matt  vii.  24,  26).     Not  every 
one  that  saith  unto  Me,  Lord,  Lord,  shall  enter  into  the 
klnqdom  of  the  heavens ;  but  he  that  doeth  the  will  of  my 
Father  who  is  in  the  heavens.     Many  will  say  unto  Me  m 
that  da,/.  Lord,  Lord,  have  we  not  prophesied  by  thy  name, 
and  b,,  thu  name  cast  out  demons,  and  in  thy  name  done  many 
good  works  f     Bat  then  will  I  confess  to  them,  I  know  you 


MAN  AFTER  DEATH  AS  IN  THE  WORLD. 


303 


nut,  depart  from  Me,  yc  workers  of  iniquity  (Matt.  vii.  22, 
23)      Then  will  ye  beqin  to  say,  we  have  eaten  and  drunk 
before  Thee;  Thou  hast  taught  in  our  streets:  but  Ue  wiU 
say,  I  saif  unto  you,  1  know  you  not,  ye  workers  of  ,«. 
innit.,  (Luke  xiii.  25,  2G,  27).     /  will  recompense  themac- 
cord'inn  to  their  work,  and  according  to  the  detd  oj  their 
ha.ds  (Jer.  xxv.  14).     .l<hovah,  whose  eyes  are  open  upon 
all  the  icai/s  of  man,  to  gim  to  every  one  according  to  his 
wans,  and  according  to  the  fruit  of  his  works  (Jer.  xxxii. 
19)      1  will  visit   upon  his  ways,  and  recompense  to  hun 
his  works  (Hosea  iv.  0).     Jehovah  doth  with  vs  according 
to  our   ways,  and   according  to  our  works  (Zech.  i.  b). 
Where  the  Lord  predicts  concerning  the  last  judgment, 
He   recounts   nothing  but  works,   teachi:ig  that  those 
should  enter  into  eternal  life  who  had  done  good  works, 
and   those   into   damnation   who  had   done  evil  works 
(.Matt    xxv.  32-4G);  besides  in  many  other  passages, 
where  it  is  treated  of  the  salvation  and  condemnatiou  of 
man      That  works  and   deeds  are  the  external  life  of 
man  and  tliat  by  them  his  internal  life  is  manifested  as 
to  its  (lualitv,  is  evident. 

472      By  deeds  and  works,  however,  are  not  under- 
stood deeds  and  works  such  only  as  are  exhibited  in  an 
external  form,  but  also  such  as  they  are  in  the  internal; 
for  every  one  knows  tliat  every  deed  and  work  proceeds 
from  the  will  and  thought  of  man,  since  if  it  did  not 
proceed  thence,  it  would  be  only  motion,  such  as  is  that 
of  automatons  and  i.nages.     A  deed  or  work,  therefore 
viewe<l  in  itself,  is  only  an  effect,  which  derives  its  soul 
and  life  from  the  will  and  thought,  insomuch^  that  it  is 
will  and  thought  in  effect,  c^nse-iuenily  it  is  will  and 
thou-ht  in   an  external  form.     Hence  it  follows    hat 
suciras  the  will  and  thought  are  which  produce  a  deed 
or  work,   such  lil^ewise  is  the  deed  and  worfc:  if  the 
thou-ht  and  will  be  good,  then  the  deeds  and  wo.ks  are 
cood''-  but'if  the  thought  and  will  be  evil,  then  the  deeds 
and  works  are  evil,  though  in  the  external  form  they 


301 


IIEAVE^  AND  DELL. 


shauM  appear  alike.     A  thousand  men  may  act  alike, 
that  is,  may  exhibit  a  similar  deed,  so  similar  that  ;;s  to 
the  external  form  they  can  scarcely  be  distinjr"ishcd, 
and  yet  each  viewed  in  itself  is  dissimilar,  because  lioni 
dissimilar  will.     As  for  examide,  to  act  sincerely  and 
justly  with  a  companion  :  one  ])ersou  may  act  sincerely 
and  justly  with  him,  to  the  end  that  lie  may  aj)pear  to 
be  sincere  and  just,  for  the  sake  of  himself  antl   liis  own 
honor;  another,  for  the  sake  of  the  world  and  jrain  ;  a 
third,  for  the  sake  of  recompense  and  merit;  a  fourrh, 
for  the  sake  of  friendship  ;  a  fifth,  for  fear  of  the  law, 
of  the  loss  of  reputation  and  employment;  a  bixth,  that 
he  may  draw  some  one  to  his  own  side,  thoup:h  it  be 
evil ;  a  seventh,  that  he  may  deceive  ;  and  otliers  from 
other   motives.     But  the  deeds  of  all  these,  altliou-h 
they  appear  good,  since  it  is  good  to  act  sincerely  ai  d 
justly  witli  a  companion,  are  yet  evil,  because  they  rrc 
not  done  for  the  sake  of  what  is  sincere  and  just,  Ji;,d 
for  the  love  of  it,  but  for  the  sake  of  self  and  tlic  w(;rl.!. 
These  he  loves,  and  this  love  what  is  sincere  and  what 
is  just  serve,  as  servants  a  lord,  whom  the  lord  desjMses 
and  dismisses  when  they  do  not  serve  him.     Those  also 
act  sincerely  and  justly  with  a  coniiianion  to  like  np- 
pearance  in  the  external  form,  who  act  from  the  love  ».f 
what  is  sincere  and  just.     Some  of  these  act  from  t!ie 
truth  of  faith,  or  from  obedience,  because  it  is  so  t'»m- 
manded  in  tlie  Word;  some  from  the  good  of  faith,  i-r 
from  conscience,  because  from  religious  principle  ;  some 
from  the  good  of  charity  towards  the  neighbor,  because 
his  good  is  to  be  consulted  ;  some  from  the  good  of  love 
to  the  Lord,  because  good  js  to  be  done  for  the  sake  of 
good,  thus  likewise  what  is  sincere  and  just  for  the  sake 
of  what  is  sincere  and  just.     These  love  what  is  sincere 
and  just,  because  sincerity  and  justice  are  from  the  Lord, 
and  because  the  Divine  proceeding  from  the  Lord  is  in 
them,  and  hence,  viewed  in  their  very  essence,  they  are 
diviue.    The  deeds  or  works  of  these  are  interiorly  good, 


MAN  AFTER  DEATH  AS  IN  THE  WOULD. 


305 


aud  are  therefore  exteriorly  good  also;  for,  as  was  snid 
aliove,  deeds  or  works  are  altogether  such  as  is  the 
thought  and  will  from  which  they  ]jr<Kecd.  and  without 
these  they  are  not  deeds  and  works,  but  only  inanimate 
motions.  From  these  things  it  is  manifest  what  i.-^  meant 
by  wurks  and  deeds  in  the  Word. 

473.  Because  deeds  or  works  are  of  the  will  and 
the  thought,  therefore  also  they  are  of  the  love  and 
faith,  consequently  they  are  such  as  the  love  and  faith 
are  ;  for  whether  you  say  the  love  or  the  will  of  man,  it 
is  the  same  thing;  and  whether  you  say  the  faith  or  the 
determinate  thought  of  man,  it  is  also  the  same;  for 
what  a  man  loves,  this  he  also  wills,  and  what  a  man  be- 
lieves, this  he  also  thinks.  If  man  loves  what  he 
believes,  then  he  also  wills  it,  and  as  far  as  possible  does 
it.  Every  one  may  know  that  love  and  faith  are  in  the 
will  and  thought  of  man,  and  that  they  are  not  out  of 
them,  because  the  will  is  what  is  enkindled  l>y  'ove,  aLd 
the  thought  is  what  is  enlightened  in  matters  of  faith. 
For  this  reason  only  those  w  ho  can  think  wi.sely  are  en- 
lightened, and  according  to  enlightenment  they  think 
truths  and  will  truths,  or  what  is  the  same,  they  believe 
truths  and  love  trutlis. 

474.  But  it  is  to  be  known  that  the  will  makes  the 
man,  and  thought  only  so  far  as  it  ])r(x:eeds  from  the 
will,  and  that  deeds  or  works  proceed  from  both ;  or 
what  is  the  .same,  that  love  makes  the  man,  ami  faith 
only  so  far  as  it  proceeds  from  love,  and  that  deeds  or 
works  proceed  from  both.  Ileuce  it  follows  that  the 
will  or  love  is  the  man  himself,  for  the  things  which  pro- 
ceed are  of  that  from  which  they  jiroceed.  To  jjroceed 
is  to  be  produced  and  exhibited  in  a  suitable  lorni,  that 
it  may  be  perceived  aud  appear.  From  these  things  it 
may  be  manifest  what  faith  is  separate  from  love,  namely, 
that  it  is  uo  faith,  but  only  knowledge,  which  has  no 
Bpiritual  life  in  it;  in  like  manner  what  a  deed  or  work 
la  without  love,  namely,  that  it  is  not  a  deed  or  work  of 


30G 


HE  A  VEX  AND  HELL. 


life,  but  a  deed  or  work  of  death,  iu  which  there  is  an 
appearauce  of  life  derived  from  the  love  of  evil  and  from 
the  faith  of  what  is  false.  This  appearance  of  life  is 
what  in  called  spiritual  death. 

475.  It  is  farther  to  be  known  that  in  deeds  or 
words  the  whole  man  is  exhibited,  and  that  his  will  and 
thou<;ht,  or  his  love  and  faith,  which  are  his  interiors, 
are  init  complete  until  they  are  in  deeds  or  works,  which 
are  the  exteriors  of  the  man ;  for  these  are  the  ultimates 
iu  which  those  terminate,  and  without  terminations  they 
are  as  things  unfinished,  which  do  not  as  yet  exist,  thus 
which  are  not  as  vet  iu  the  man.  To  think  and  to  will 
without  doing,  when  one  is  able,  islike  a  flame  enclosed  in  a 

vessel.which  is  extinguished;  also  like  seed  cast  upon  sand, 
which  does  not  grow  up,  but  perishes  with  its  power  of 
germination.     But  to  think  and  to  will,  and  thence  to  do, 
is  like  a  flame  which  gives  heat  and  light  all  around; 
and  it  is  like  seed  in  the  ground,  which  grows  up  into  a 
tree  or  a  flower,  and  exists.    Every  one  may  know,  that 
to  will  and  not  to  do,  when  ability  is  given,  is  not  to  will, 
also  that  to  love  and  not  to  do  good  when  one  is  able,  is 
not  to  love ;  but  that  it  is  only  to  think  that  he  wills  and 
loves,  thus  that  it  is  thought  separate,  which  vanishes 
»nd  is  dissipated.    Love  and  will  are  the  very  soul  itself 
of  a  deed  or  work  ;  and  its  body  is  formed  in  the  sincere 
and  just  things  which  tlie  man  does.     The  spiritual  body, 
or  the  body  of  the  man's  spirit,  is  from  no  other  source  ; 
that  is,  it  is  formed  from  no  other  than  those  things  whicli 
man  does  from  his  love  or  will  (see  above,  n.  4G3).     Iu 
a  word,  all  things  of  the  man  and  of  his  spirit  are  in  his 
deeds  or  works. 

476.  From  these  things  it  may  now  be  manifest 
what  is  meant  by  the  life,  which  remains  with  man  af. 
ter  death,  namely,  that  it  is  his  love  and  the  faith  there- 
from, not  only  iu  potency,  but  also  iu  act ;  thus  that  it  ia 
the  deeds  or  works,  because  these  contain  iu  them  all 
things  of  man's  love  and  faith. 


MAN  AFTER  DEATH  AS  IN  THE  WORLD.     307 


477.     It  is  the  reigning  love  which  remains  with  man 
after  death,  nor  is  it  ever  changed  to  eternity.     Every 
oue  has  several  loves,  but  still  they  all  have  reference  to 
his  reigning  love,  and  make  one  with  that,  or  together 
compose  it.     All  things  of  the  will,  which  agree  with  the 
reigning  love,  are  called  loves,  because  they  are  loved. 
These  loves  are  interior  and  exterior  ;  some  are  imme- 
diately conjoined,  and  some  mediately  ;  some  are  nearer 
and  some  more  remote,  and  some  are  subservient  in  va- 
rious ways.     Taken  together  they  constitute  as  it  were 
a  kingdom,  for  so  are  they  arranged  with  man,  although 
man   knows   nothing  at   all  about  that    arrangement. 
Sometiiing  of  it,  however,  is  manifested  to  him  iu   the 
other  life,  for  according  to  their  arrangement  he  there 
has  extension  of  thought  and  affection  ;  extension  into 
heavenly  societies,  if  the  reiguiug  love  consists  of  the 
loves  ofheaven,  but  into  infernal  societies,  if  the  reigning 
love  consists  of  the  loves  of  hell.     That  all  the  thought 
and  affection  of  spirits  and  angels  have  exteusion  into 
societie?,  may   be   seen   above,  in   the  chapter  on   the 
wisdom  of  the  angels  of  heaven,  and  in  that  on  the  form 
of  heaven,  acconiing  to  which  consociations  and  corama- 
nications  arc  there  effected. 

478.  But  the  things  which  have  been  hitherto  said 
affect  only  the  thought  of  the  rational  man.  That  they 
may  also  be  presented  to  perception  with  the  senses,  I 
will  adduce  some  experiences,  by  which  the  same  things 
may  be  illustrate*!  and  confirmed.  First,  tliat  man  after 
death  is  his  own  love  or  his  own  will.  Second,  that  man 
remains  to  eternity  such  as  he  is  as  to  his  will  or  reigning 
love.  Third,  that  the  man  who  has  heavenly  and  spir- 
itual love  comes  into  lieaven,  and  the  man  who  has  cor- 
poreal or  worldly  love,  witiiout  heavenly  and  spiritual, 
into  hell.  Fourth,  that  faith  does  not  remain  with  man, 
if  it  be  not  from  heavenly  love.  Fifth,  that  it  is  love 
in  act  which-remains,  thus  that  it  is  the  life  of  man. 
479.     That  man  after  death  is  his  own  love  or  his  own 


308 


HEAVEN^  ANT)   QELL. 


ic/V/,  has  been  testified  to  me  by  manifold  experience. 
The  whole  heaven  is  distiujruislied  into  societies  aceord- 
injr  to  the  differences  of  the  good  of  love  ;    and  every 
si>Trit,  who  is  elevated  into  heaven  and  becomes  ar.  angel, 
is  conveyed  to  the  society  where  his  love  is.     When  he 
comes  thitlier,  he  is  as  with  himself,  and  as  if  at  the 
home  where  he  was  born  ;  this  the  angel  j)erceives,  and 
is  there  consociated  with  those  like  himself.     When  he 
departs  thence  and  comes  to  another  place,  there  is  con- 
stantly a  kind  of  resistance,  attended  with  an  affection 
of  desire  to  return  to  his  like,  thus  to  his  ruling  love. 
In  this  manner  consociations  in  heaven  are  effected;  in 
like  manner  in  hell,  where  also  they  are  consociated  ac- 
cording to  loves  contrary  to  heavenly  loves :   that  soci- 
eties are  what  constitute  heaven,  and  likewise  hell,  and 
that  they  are  all  distinguished  accor.ling  to  differences 
of  love  may  be  seen  above  (n.  41-50,  and  u.   200-212). 
That  man  after  death  is  his  own  love,  may  also  be  man- 
ifest from  this,  that  those  things  are  then  removed  and 
as  it  were  taken  away  from  him  which  do  not  make  one 
with  his  ruling  love.'  If  he  be  a  good  spirit,  all  things 
discordant  or  disagreeing  are  removed,  and  as  it  were 
taken  awav,  and  thus  he  is  let  into  his  own  love.     In 
like  manner  an  evil  spirit,  but  with  this  difference,  that 
from  the  latter  truths  are  taken  away,  and  from  the  good 
falsities  are  taken  away,  until  at  length  each  becomes  his 
own  love  :  this  is  effected  when  the  man-spirit  is  brought 
into  the  third  state,  which  will  be  treated  of   in  what 
foil  )ws.     When  this  is  done,  he  then  turns  his  face  con- 
stantly to  his  own  love,  which  he  has  continually  before 
his  eyes  in  whatsoever  direction  he  turns  himself  (see 
above,  n   123,  124).     All  spirits  may  be  led  at  pleasure, 
provided  only  they  be  kept  in  their  ruling  love ;   nor  can 
they  resist,  liowsoever  they  may  be  aware  of  what  is 
being  done  and  think  that  they  will  resist.     On  several 
occasions  the  trial  has  been  made,  whether  they  can  do 
anv  thing  contrary  to  it,  but  they  tried  in  vain  :  their 


MAX  AFTER  DCATII  AS  IX  THE  WORLD. 


309 


love  is  as  a  bond,  or  as  a  rope,  with  which  they  are  as  ifc 
were  tied  round,  by  which  they  may  be  drawn,  and  from 
wldch  they  cannot  loose  themselves.    The  case  is  similar 
with  men 'in  the  world,  whom  their  own  love  also  leads, 
and  bv  their  lo^  e  they  are  led  by  others;  but  more  so 
when  they  become  spirits,  because  then  it  is  not  allowed 
to  present  to  appearance  any  other  love,  and  to  counter- 
feit what  is  not  their  own.     That  the  spirit  of  man  is 
his  reigning  love,  is  made  manifest  in  all  intercourse  m 
the  other  iffe  ;  for  so  far  as  any  one  acts  and  speaks  ac- 
cording to  the  love  of  another,  so  far  the  latter  appears 
entirerwith  a  full,  cheerful,  lively  countenance ;  but  as 
fir  as  anv  one  acts  and  speaks  contrary  to  his  love,  so 
far  his  onntenance  begins  to  be  changed,  to  be  obscured, 
and  not  to  appear,  and  at  length  he  lotally  disapi^ears, 
as  if  he  had  not  been  there.    I  have  often  won^Iered  tliat 
thi-<  shonld  be  so,  because  no  such  thing  can  take  [.lace 
iu  the  world  ;  but  I  have  been  told  that  the  like  haj-peus 
with  the  spirit  in  man,  which,  when  it  turns  itself  au-ay 
from  another,  is  no  longer  iu  his  view.   That  a  spirit  is  hi8 
rei'niin«r  i.,ve,  was  also  made  evident  by  this,  that  every 
spirit  st'i^es  and  appropriates  to  himself  all  things  which 
arc  agreeable  to  his  love,  and  rejects  and-  alienates  from 
himself  all  things  which  are  not  agreealde.    The  love  of 
every  one  is  like  spongy  and  porous  wood,  which  imhibes 
such'  fluids  as  conduce  to  its  vegetation,  and  repels  others ; 
and  it  is  hke  animals  of  every  kind,  which  know  their 
proper  food,  and  seek  for  those  things  which  agree  with 
their  nature,  and  avoid  those  which  disagree;  for  every 
h.ve  wishes  to  be  nourished  by  its  own,  evil  love  by  falsi- 
ties and  good  love  by  truths.     It  has  several  limes  been 
given  me  to  see.  that  certain  simple  good  spirits  wishe(l  to 
instruct  the  evil  in  truths  and  goods;  but  that  these  tied 
away  far  from  the  instruction,  and  when  they  came  to 
their  own,  seized  with  much  pleasure  tlie  falsities  which 
were  iu  agreement  with  their  love.     I  have  also  seen 
good  spirit^  conversing  with  each  other  about  truths, 


310 


HEAVEN  AND  HELL. 


MAN  AFTER  DEATH  AS  IN  THE  WOULD.     311 


which  conversation  the  good  who  were  present  heard 
with  desire,  hut  the  evil  who  were  also  present  attended 
to  nothing,  as  if  they  did  not  hear.     In  the  world  of 
spirits  appear  ways  ;  some  lead  to  heaven,  some  to  hell, 
and  every  one  to  some  society.     Good  spirits  go  m  no 
other  wavs  than  those  which  lead  to  heaven,  and  to  the 
society  w'hich  is  in  the  good  of  tlieir  own  love,  and  ways 
leading  elsewhere  they  do  not  see  ;  but  evil  spirits  go  m 
no  other  ways  than  those  which  lead  to  hell,  and  to  that 
society  there  which  is  in  the  evil  of  their  own  love  :  they 
do  not  see  the  ways  tending  in  other  directions,  and  if 
thev  do  see,  still  they  do  not  wi>h  to  go.     Such  ways  m 
the*  spiritual  world  are  real  appearances,  which  corre- 
siiond  to  truths  or  falsities ;  and  therefore  ways  in  the 
Word  signify  truths  or  falsities.     By  these  proofs  from 
experience,  those  things  which  were  before  said  from 
reason  are   confirmed,   namely,  that  every   man   after 
death  is  his  own  love  and  his  own  will ;  it  is  said,  his 
own  will,  because  the  will  of  every  one  is  his  love 

480.     That  man  after  death  remains  to  etermti/  such 
as  he   is  as  to  his   will  or  reignimj  love,  has  also    been 
confirmed  by  abundant  experience.     It  has  been  given 
me  to  speak  with  some  who  lived  two  thousand  years 
ago  and  whose  lives  were  known  to  me  as  described  in 
history  ;  thev  were  found  to  be  still  like  themselves,  and 
altogether  such  as  they  were  described,  thus  the  same  as 
to  the  love  from  which  and  according  to  which  tiieir  lives 
were.     There  were  others  who  lived  seventeen  centuries 
ago,  who  were  also  known  from  history  ;  and  there  were 
others  who  lived  four  centuries  ago,  and  some  three,  and 
BO  on,  with  whom  also  it  has  been  given  to  converse  ;  and 
it  was  found  that  a  similar  affection  still  reigned  with  them, 
with  no  other  difference  than  that  the  delights  of  their  love 
were  turned  into  such  as  correspond  to  them.     It  was. 
said  by  the  angels  that  the  life  of  the  reigning  love  is 
never  changed  with  any  one  to  eternity,  since  every  one 
is  his  own  love.    To  change  that  love  iu  a  spirit,  there- 


fore, would  be  to  deprive  him  of  his  life,  or  to  annihilate 
him.'    They  also  told  the  rea^-on,  namely,  that  man  after 
death  can  no  longer  be  reformed  by  instruction,  as  in  the 
woiia.  because  the  ultimate  j.lane,  which  consists  of  nat- 
ural knowledges  and  affections,  is  then  quiescent,  and 
cannot  be  oi)ened,  because  it  is  not  spiritual  (see  above, 
n.  404);  and  that  upon  that  plane  the  interiors  wIikIi  are 
of  the  mind  rest,  as  a  house  on  its  foun(lati<.u,  and  lience 
it  is  that  man  remains  to  eternity  such  as  the  life  of  his 
love  had  been  in  the  world.     The  angels  wonder  exceed- 
ingly  that  man  does  not  know  that  every  one  is  such  as 
his  rei-ning  love  is ;  that  many  should  believe  that  they 
may  l^e  saved  from   immediate  mercy,  and  from  faith 
alone  whatever  they  are  as  to  life  ;  and  that  they  do  not 
know  that  divine  inercv  is  mediate,  and  that  it  is  to  be 
led  by  the  Lord  both  in  tlie  world  and  afterwards  to 
eternitv.  and  that  those  are  led  by  mercy  wlio  do  not  live 
ill  evil-  nor  know  that  faith  is  the  affection  of  truth 
proccc.ling  from  heavenly  love,  which  is  from  the  Lord. 
481.     That  man  who  has  heavenly  and  sinrdiML  love 
coints  into  heaven,  and  he  who  has  corporeal  and  worldly 
lore    icithout  heavenly  and  spiritual,  into  hell,  might  IMS 
evident  to   me   from   all   whom   1  saw  taken    up  into 
heaven,  and  from  those  wlio  were  cast  into  hell.     Ihe 
life  of  tliose  who  were  taken  up  into  heaven  had   l/een 
from  heavenly  and  spiritual  love,  but  the  life  of  those 
who  were  cast  into  hell  had  been  from  corporeal  and 
worldlv  love.     Heavenly  love  is  to  love  what  is  good, 
sincere,  and  just,  because  it  is  good,  sincere,  and  jnst.  and 
from  the  love  of  those  things  to  do  them.     Irom  this 
thev  have  the  life  of  wliat  is  good,  sincere,  and  just, 
whicli  is  heavenly  life.     They  who  love  these  things  for 
the  sake  of  them,  and  do  them  or  live  them,  love  al.«*o  the 
Lord  above  all  things,  because  these  are  from  llim  ;  and 
thev  also  love  the  neiglibor,  because  those  are  the  neigh- 
bor who  ought  to  be  loved.    But  corporeal  love  is  to  love 
what  is  good,  sincere,  and  just,  not  for  its  own  sake,  but 


312 


HEAVEN  AND  HELL. 


for  the  sake  of  self,  because  thereby  are  arquiietl  reputa- 
tion, houor,  and  <:ain.    They  do  not  re^^ard  tlie  Lord  and 
the  iieij^hbor  in  what  is  j;ood,  sincere,  and  just,  but  them- 
selves and  l!ie  world,  and  feel  delight  in  fraud  ;  and  what 
is  jrood,  sincere,  and  jast  from  fraud,  is  evil,  insincere, 
and  unjust;  which  latter  they  love  in  the  former.     Bo- 
cause  the  loves  thus  determine  the  life  of  every  one, 
therefore  all,  as  soon  as  they  come  after  death  into  the 
world  of  sipirits,  are  explored  as  to  their  quality,  and  are 
attached  to  those  who  are  iu  similar  love  ;  those  who  are 
in  heavenly  love,  to  those  who  are  iu  heaven,  and  those 
who  are  in  corporeal  love,  to  those  who  are  in  hell.  And 
also,  after  liavinj^  passed  through  the  lirst  and  second 
state,  they  are  so  separated  that  they  no  longer  see  each 
other  nor  know  each  other  ;  for  every  one  becomes  his 
own  love,  not  only  as  to  the  interiors  whicii  are  of  the 
mind,  but  also  as  to  the  exteriors  which  are  of  the  face, 
the  body,  and  the  speech ;  for  every  one  becomes  the 
image  of  his  own  love,  even  iu  externals.    Those  who  are 
corporeal   loves   appear  gross,  ob.scure,  black,  ami   de- 
formed ;  but  those  who  are  heavejdy  loves,  a])pear  fresh, 
bright,  fair,  and  beautiful.    They  are  likewise  altogether 
uulike  as  to  their  minds  and  thoughts  ;  those  w  ho  are 
heaveuly  loves  are  also  intelligent  and  wise,  but  those 
who  are  corporeal  loves  are  stupid,  an<l  as  it  were  sottish. 
When  it  is  given  to  inspect  the  interiors  and  exteriors  of 
the  thought  and  affection  of  those  who  are  in  heavenly 
love,  the  interiors  appear  like  light,  in  some  like  flaming 
light,  and  the  exteriors  iu  various  beautiful  colors  like 
rainbows  ;  but  the  interiors  of  those  who  are  in  corporeal 
love  appear  as  something  black,  because  they  are  clo.-ed, 
and  the  interiors  of  .some  as  du.sky  fire,  v.'ho  are  those 
who  had  been  interiorly  in  malignant  deceit :  the  exteri- 
ors also  ai>pear  of  a  dirty  color,  and  disagreeable  to  the. 
sight.     The  interiors  and  exteriors,  Avhich  are  of  the 
rational  miud  and  of  the  natural  mind,  are  presented 
visible  in  the  spiritual  world,  whenever  it  is  well-pleasing 


MAN  AFTER  DEATH  AS  IN  THE  WORLD.     313 


to  the  Lord      Tkjse  who  arc  in  corporeal  love  see  noth- 
ing in  the  light  of  heaven,  which  to  them  is  thick  dark- 
ness ;  but  the  light  of  hell,  which  is  as  light  from  ignited 
coals,  is  to  them  as  clear  light.     In  the  light  of  heaven 
also  their  interior  is  darkened,  so  much  that  they  are  in- 
sane ;  they  therefore  shun  it  and  hide  themselves  in  tlena 
and  caverns,  deeydy.  according  to  the  falsities  from  evils 
wiili  them.     But  on  the  other  hand,  tliose  who  are  in 
heavenly  love    the  more  interiorly  or  superiorly  they 
«on;e  into  the  light  of  heaven,. «o  much  the  more  clearly 
do  f.iey  see  all  things,  and  also  all  things  more  beautiful, 
and  so  much  the  more  intelligently  and  wisely  do  they 
])erceive  truths.    Those  who  are  in  corporeal  love  cannot 
iii  any  wise  live  in  the  heat  of  heaven,  for  the  heat  of 
heaven  is  heavenly  love,  but  in  the  heat  of  hell,  which  is 
the  love  of  raging  against  others  who  do  not  favor  them- 
selves    Contempt   of    others,  enmity,   hatred,  and   re- 
venge, are  the  delights  of  that  l«>ve  ;  and  when  they  are 
in  those  delights  they  are  in  their  life,  not  at  all  knowinjj 
w  hat  it  is  to  do  good  to  others  from  4i:ood  itself,  and  for 
the  sake  of  good,  but  only  to  do  good  from  evil,  and  for 
t!>e  sake  of  evil.    Keither  can  those  who  are  in  coriioreal 
love  breathe  in  heaven,  for  when  any  evil  sjiirit  is  brou-iht 
thither,  he  draws  his  breath  as  one  who  struggles  in  a 
contest ;  Avhereas  they  who  are  in  heavenly  love  breathe 
iho  more  freely,  and  live  tiie  more  fully,  the  more  inte- 
riorly they  arc  in  heaven.     From  these  things  it  may  be 
manifest  that  heaverdy  and  spiritual  love  is  heaven  with 
man.  because  on  that  love  are   inscribed   all  things  of 
heaven  ;  and  that  corporeal   and  worldly  love,  without 
heavenly  and  spiritual  love,  are  hell  with  man,  because 
on  those  loves  are  inscribed  all  things  of  hell.     Hence  it 
is  evident  that  he  who  is  in  heavenly  and  spiritual  love 
comes  into  heaven,  and   he  who   is   iu  corporeal  and 
worldly  love,  without  lieavenly  and  sjiiritual,  into  hell. 
482.      that  faith  does  not  remain  with  man  if  it  he  not 
from  heavenly  love^  has  been  made  manifest  to  me  by  so 


814 


HEAVEN  AND  HELL. 


much  experience  that  if  the  thiujj^s  wliich  I  have  ?€eu 
atid  heard  on  the  subject  should  be  adduced,  they  would 
till  a  volume.     This  I  cau  testify  ;  tljat  there  is  no  faith 
at  all,  neither  can  any  be  given,  with  tiiose  who  arc  in 
corporeal  and  worldly  love  without  heavenly  and  spir- 
itual, and  that  what  they  call  faith  is  only  knowledj;e,  or 
a  persuasion  that  a  thing  is  true,  because  it  serves  their 
love.     Several  also  of  those  wlio  supposed  themselves  to 
be  in  faith,  were  brought  to  those  who  were  in  faith, 
and   then   communication   being  given,  they  perceived 
that  they  had  no  faith  at  all.     They  confessed  al<o  after- 
wards tliat  merely  to  believe  what  is  true,  and  to  l)elieve 
the  Word,  is  not  faith,  but  to  love  truth  from  heavenly 
love,  and  to  will  and  do  it  from  interior  affection.      Jt 
was  also  shown  that  their  persuasion,  which  they  called 
faith,  was  only  as  the  light  of  winter,  in  which,  because 
there  is  no  heat,  all  things  on  the  earth  l)eiug  bound  up 
in  frost  are  torpid,  and  lie  under  tlie  snow.      For  this 
reason  the  light  of  persuasive  faith  wiih  them,  as  sotm 
as  ic  is  shone  upon  by  the  rays  of  the  light  of  heaven,  is 
not  only  extinguished,  but  also  becomes  as  thick  dark- 
ness, in  which  no  one  sees  himself  ;  and  then  the  interiors 
at  the  same  time  are  so  darkened,  that  they  understand 
nothing  at  all,  and  at  length  grow  insane  from  iiil^ities. 
Therefore  with  such  all  che  truths  are  taken  away  which 
they  had  learned  from  the  Word  and  from  the  doctrine 
of  the  church,  and  had  called  the  truths  of  their  faith, 
and  in  their  place  they  are  imbued  with  every  falsity 
which  is  in  agreement  with  the  evil  of  their  life  ;  for 
all  are  let  into  their  own  loves  and  into  the   falsities 
agreeing  with  them,  and  then  they  hate  and  abhor  and 
thus  reject  truths,  because  they  are   repugnant  to  the 
falsities  of  evil  in  which  they  are.      This   I  can  tea  ify 
from  all  my  experience  of  the  things  of  heaven  and  hell^ 
that  they  who  from  doctrine  have  professed  faith  alone, 
aud  have  been  in  evil  as  to  life,  are  all  in  hell.      I  have 
seen  them  cast  down  thither  to  the  number  of  several 


CORRESPONDING  DELIGHTS  AFCER  DEATH.    315 


thousands,  of  whom  an  account  may  be  seen  in  a  small 
work  concerning  The  Last  Judgment  and  the  Destruction 

ofBdhyhn.  .  i       «i 

483.  That  love  in  act  is  what  remains,  thus  that  the 
life  of  man  remains,  follows  as  a  conclusion  from  what 
lias  been  just  now  shown  from  experience,  and  from 
what  has  been  said  above  concerning  deeds  and  works  ; 
love  in  act  is  work  and  deed.  ^  ,     , 

484      It  is  to  be  known  that  all  works  and  deeds  are 
of  moral  and  civil  life,  and  hence  that  they  regard  what 
is  sincere  and  right,  and  what  is  ju.^t  and  e-iuitable  ; 
what  is  sincere  and  right  is  of  moral  life,  and  what  is 
inst  and  equitable  is  of  civil  life.      The  love  from  which 
those  things  are  done,  is  either  heavenly  or  I'lfemal. 
Works  and  deeds  of  moral  and  civil  life  are  heavenly,  if 
thev  are  done  from  heavenly  love  ;  for  the  things  done 
from  heavenly  love  are  done  from  the  Lord,  aud  the 
things  done  from  the  Lord  are  all  of  them  good.      But 
the  deeds  and  works  of  moral  and  civil  life  are  infernal, 
if  thev  are  done  from  infernal  love  ;  for  the  things  done 
from  this  love,  which  is  the  love  of  self  and  of  the 
world  are  done  from  man  himself,  aud  the  things  do..e 
from  man  himself  are  all  in  themselves  evil ;  for  man, 
viewed  in  liimself,  or  his  proprium,  is  nothing  but  evil. 


THE  DELIGHTS  OP  EVERY  ONE'S  LIFE    ARE  AFTER 
DEAl  U  TURNED  INTO  CORRESPONDING  DELIGHTS. 

485  That  the  reigning  affection  or  ruling  love  re- 
mains to  eternitv  with  every  one,  was  shown  in  the  pre- 
cedin-  chapter;  but  that  the  delights  of  that  affection 
or  lo  "e  are  turned  into  corresponding  delights,  is  now  to 
be  shown  -By  being  turned  into  corresponding  delights, 
is  meant  into  spiritual  delights  which  correspond  to 
natural.    That  they  are  turned  into  spiritual  delights. 


I 


816 


HEAVEN  AND  HELL. 


may  be  made  manifest  from  this,  that  man  as  loiip:  as  he 
is  in  his  earthly  l»o<ly  U  in  the  natural  worhl,  but  when 
he  leaves  that  body,  he  comes  into  the  spiritual  world, 
and  puts  on  a  spiritual  body.  That  the  anjrels  are  in  a 
]>erfect  human  form,  and  also  men  after  death,  ami  that 
their  bodies  with  which  they  are  clothed  are  spiritual, 
may  be  seen  above  (n.  73-77,  and  453-460) ;  and  also 
what  the  correspondence  is  of  things  spiritual  with 
things  natural  (n.  87-115). 

486.  AH  the  delig-hts  that  man  has,  are  of  his 
rei^niny^  love,  for  man  feels  uothins?  else  deli^ijhtful  than 
what  he  loves,  thus  especially  that  wliich  he  loves  above 
allthin;i:s;  whether  you  say  the  reif^nin^  love,  or  that 
which  is  h)vel  above  all  things,  it  is  the  same  thing. 
Those  delights  are  various;  they  are  as  many  in  general 
as  there  are  reigning  loves,  consequently  as  many  as 
t';ere  are  men,  spirits,  and  angels,  for  the  reigning  love 
of  one  is  not  in  every  respect  like  that  of  another. 
Hence  it  is  that  no  one  has  a  face  exactly  like  that  of 
another ;  for  the  face  is  an  image  of  the  mind  of  every 
one,  and  in  the  spiritual  world  is  an  image  of  every  one's 
reigning  love.  The  specific  delights  of  every  man  are 
also  of  infinite  variety  ;  nor  is  one  delight  of  a  m;m 
altogether  like  to  or  the  same  with  another,  whether 
they  succeed  one  after  another,  or  are  toiiethcr  one  with 
the  other,  for  no  one  is  given  the  same  with  another. 
But  still  these  specific  delights  with  every  one  refer 
themselves  to  his  own  love,  which  is  the  reigning  love, 
for  they  compose  it,  and  thus  make  one  with  it.  In  like 
manner  all  delights  in  general  refer  themselves  to  one 
universally  reigning  love,  in  heaven  to  love  to  the  Lord, 
and  in  hell  to  the  love  of  self. 

487.  What  and  of  what  quality  the  spiritual  delights 
are  into  which  the  natural  delights  of  every  one  are 
turned  after  death,  cannot  be  known  from  any  other 
source  than  from  the  knowledge  of  correspondences. 
This  teaches,  in  general,  that  nothing  natural  is  given  to 


CORRESPONDING  DELIGHTS  AFTER  DEATH.   317 


which  something  spiritual  does  not  correspond ;  and  it 
also  teaches,  specifically,  what  and  of  what  quality  that 
is  which  corresponds.     For  this  reason  he  who  is  in  this 
knowledge  may  ascertain  and  know  his  own  state  after 
death,   if   he  only   knows   his  own   love,  and  of  w  hut 
quality  he  is  in  the  universally  reigning  love,  to  which 
all  loves  have  reference,  as  was  said  just  above.     But  to 
know  their  own  reigning  love  is  impossible  for  those  who 
are  in  the  love  of  self,  because  they  love  what  is  their  own, 
and  their  own  evils  they  call. goods,  and  at  the  same 
time  the  falsities  which  favor  t'hem,  and  by  which  they 
confirm  their  own  evils,  they  call  truths.     Nevertheless, 
if  they  wish,  they  may  know  it  from  others  who  are 
wise,  since  tho-e  "see  what  they  themselves  do  not;  but 
neither  is  tins  possilde  with  those  who  are  so  filled  up 
with  the  love  of  self,  that  they  spit  out  all  the  teaching 
of  the  wise.     But  those  who  are  in  heavenly  love  receive 
instruction!,  and  from  truths  see  their  own  evils  into 
which  they  were  born,  when  they  are  brought  into  them  ; 
for  truths  make  evils  manifest.     Every   one  can  from 
truth  which  is  from  good,  see  evil  and  its  falsity  ;  but 
no  one  can  see  what  is  good  and  true  from  evil.     Ti>e 
reason  is  this,  that  the  falsities  of  evil  are  darkness,  and 
likewise  correspond  to  darkness  ;  on  which  account  those 
who  are  in  falsities  from  evil  areas  blind  persons,  who  do 
not  see  the  things  which   are   in  light,  and  also  shun 
them  like  birds   of  night.     But  truths  from  good  are 
light,  and  also  correspond  to  light  (see  above,  u.  126-134). 
Thev'  therefore  who  are  in  tnuhs  from  good,  are  seers, 
and'have  their  eves  open,  and  discern  the  things  which 
are  of  light  and  of  shade.     On  these  subjects  also  it  has 
beeu  given  to  be  confirmed  by  experience.     The  angels 
who  are  in  the  heavens  both  see  and  perceive  the  evils 
and  fal>ities  which  sometimes  axise  in  themselves,  also  the 
evils  and  falsities  in  which  the  spirits  are  who  aie  con- 
nected with  the  hells,  in  the  world  of  spirits;  but  the 
spirits  themselves  cannot  see  their  own  evils  and  falsities. 


318 


HE.U^N'  AND  HELL. 


What  the  good  of  heavenly  love  is,  what  conscience, 
what  sincerity  and  justice,—  unless  it  be  done  for  the  sake 
of  themselves,—  what  it  is  to  be  led  by  the  Lord,  they  do 
not  comprehend ;  they  say  that  these  are  not  given,  thus 
that  they  are  of  no  account.  These  things  are  said  to 
the  intent  that  man  may  explore  himself,  and  from  his 
delights  may  know  his  love,  and  hence,  as  far  as  he 
comprehends  from  the  knowledge  of  correspondences, 
may  know  the  state  of  his  own  life  after  death. 

488.     How    the  delights  of  every   one's  life  after 
deatli  are  turned  into  corresponding  deliglits,  may  indeed 
be  known  from  the  knowledge  of  correspondences  ;  but 
because  that  knowledge  is  not  as  yet  common,  I  would 
like  to  throw  some  light  on  the  subject  by  certain  exam- 
ples of  experience.     All  those  who  are  in  evil,  and  have 
confirmed  themselves  in  fali'ities  against  the  truths  of 
the  caurch,  especially  those  who  have  rejected  the  Word, 
shun  ihe  light  of  lieaven  and  get  into  hiding  places, 
which  at  their  openings  appear  very  dark,  and  into  clefts 
of  rocks,  where  they  hide  themselves ;  and  this  is  because 
they  have   loved  falsities  and   hated   truths ;  for  such 
hiding  places,  and  also   the   clefts  of  rocks,  and   also 
falsities,  correspond  to  darkness,  and  1  ght  to  truths.     It 
is  their  delight  to  dwell  there,  and  it  is  unpleasant  to 
them  to  dwell  in  open  plains.     In  like  manner  do  those 
who   have   taken   delight  in  insidious  and  clandestine 
plots,  and   in  treacherous  machinations :  these  also  are 
in  such  hiding-places,  and  enter  into  rooms  so  dark,  that 
they  cannot  even  see  one  another,  and  in  corners  they 
whisper  in  each  other's  ears :  into  this  is  turned  the  de- 
light of  their  love.     Those  who  have  studied  the   sci- 
ences, without  any  other  end  than  that  they  might  be 
esteemed  learned^  and  have  not  cultivated  the  rational 
faculty  by  those  sciences,  and  have  taken  delight  in  the 
things  ot  memory  from  pride  therein,  love  sandy  places,' 
which  they  choose  in  preferences  to  fields  and  gardens, 
because  sandy  places  correspond  to  such  studies.    Those 


CORRESPONDING  DELIGHTS  AFTER  DEATH.   319 


who  have  been  in  the  science  of  the  doctriiials  of  their 
own  church  and  of  others,  and  have  not  applied  auythiug 
to  life,  choose  for  themselves  rocky  places,  and  dwell 
among  heaps  of  stones;  they  shun  places  that  are  culti- 
vated, because  they  hold  them  in  aversion.     Those  who 
have  ascribed  all  things  to  nature,  and  also  those  who 
have  ascribed  all  things  to  their  own  prudence,  and  by 
various  arts  raised  themselves  to  honors  and  acquired 
wealth,  in  the  other  life  apply  to  the  study   of  magical 
arts,  which  are  abuses  of  divine  order,   in  which  they 
perceive  the  highest  delight   of  life.     Tliose   who  have 
applied  divine  truths  to  their  own  loverf,  and  thus  have 
falsified  them,  love  urinous  things,  because  such  things 
correspond  to  the  delights  of  such  love.    Those  who 
have  been  sordidly  avaricious,  dwell  in  cells,   and  love 
swinish  filth,  and  such  stenches  as  are  exhaled  from  un- 
digested food  in  the  stomach.     Those   who  liave  passed 
their  life  in  mere  pleasures,  and   have   lived  delicately 
and  indulged  their  appetite,  loving  those  tilings  as  the 
highest  gooil  of  life,  in  the  other  life  love  excrementitious 
things  and  privies,  which  t)  tlioni  are  objects  of  delight. 
This  is  because  such  pleasures  are  spiritual  filth.     Tliey 
shun  clean  places  which  are  void  of  filth,  because  such 
phu:es  are  un|)leasant  to  them.     Those  who  have  takeu 
delight  ill  adulteries,  pass  their  time  in  brothels,  where 
all  things  are  vile  and  filthy ;  these  they  love,  and  they 
shun  chaste  houses  ;  as  soon  as  they  come  into  the  lat- 
ter, they  fall  into  a  swoon  ;    nothing  is  more  delightful 
to  them  than  to  break  asunder  marriages.    Those  who 
hjive  l)een  desirous  of  revenge,  and  have  thereby  con- 
tracted a  savage  and  cruel  nature,  love  cadaverous  sub- 
stances; and  are  also  in  such  hells.     So  in  o'^her  instan- 
ces. 

439.  But  the  delights  of  the  life  of  those  who  have 
lived  in  heavenly  love  in  the  world,  are  turned  into  cor- 
responding delights,  such  as  are  in  the  heavens.  These 
delights  exist  irom  the  sun  of  heaven,  and  from  the  light 


320 


nEAVE!^  AND  HELL. 


of  it,  and  this  light  presents  to  view  such  thiuj^s  as  in- 
wardly conceal  in  them  thin<;s  divine.    The  thinj,^s  which 
appear  by  means  of  this  lij^ht  affect  the  inicrior.s  of  t!ie 
auj^els,  which  are  of  their  minds  and  at  the  same  time 
the  exteriors,  wiiich  are  of   their  bodies;    and  because 
divine  litrht,  wliich  is  the  divine  truth   proceeJinj^  fr.>m 
the  Lord,  flows  into  their  minds,  which  are  openc.I  by 
heavenly  love,  therefore  in  externals  it  presents  such 
thinj;s  as  correspond  to  the  delights  of  their  love.     Tliat 
the  things  which  appear  to  the  sight  in  the  heavens  cor- 
respond to  tlie  interiors  of  tlie  angels,  or  to  tlie  thijjirs 
which  are  of  faith  and  love,  and  thence  of  their  inttUi- 
gence  and  wisdom,  was  shown  in  the  chai>ter  on   rei»re- 
seutatives  and  appearances  in  heaven  (n.  1 70-1 70)  ;  and 
in  the  chapter  on  the  wisdom  of  the  angels  of  heaven  (n. 
2G5-275).     Since  we, have  begun  to  contirin  I'.iis  inaUcr 
by  examples  from  experience,  in  order  t)  illnsLrate  wiiat 
lias  been  l)efore  said  from  the  causes  of  tilings,  I  will 
also  adduce  some  particulars  in  re;j:ard  to  the  heavenly 
delights   into  whicli   natural   delights  are   turned  with 
those  who  live  in  heavenlv  love  in  the  world.     Those 
who  have  loved  divine  truths  and  tlie  Word  from  interior 
affection,  or  from  the  affection  of  truth  itself,  in  the 
other  life  dwell  in  light,  in  elevated  places,  which  ai>|)ear 
as  mountains,  and  are  there  continually  in  the  light  of 
heaven.     They  do  not  know  what  darkness  is,  like  that 
of  the  night  ia  the  world,  and  they  also  live  in  a  vernal 
temperaiure  ;  there  are  presented   to  their   view  as  it 
were  fields   and  standing  corn,  and   also  vineyards ;  in 
their  houses  every  thing  is  refulgent,  as  if  from  precious 
stones;  when  they  look  through  the  windows,  it  is  a.s  it 
were  through  pure  crystals.     These  are  the  delights  of 
their  sight,  but  the  same  things  are  interiorly  delightful 
from  correspondence  with  divine  heavenly  things;    for 
the  truths  derived  from    the   Word,  which  they   have 
loved,  correspond  to  standing  corn,  vineyards,  precious 
stones,  windows,  and  crystals.    Those  who  have  applied 


CORRESPONDING  DELIGHTS  AFTER  DEATH.   321 


the  doctrinals  of  the  church,  which  are  from  the  Word, 
immediately  to  life,  are  in  the  inmost  heaven,  and  excel 
the  rest  in  the  delight  of  wisdom.     In  every  object  they 
see  tilings  divine  ;  the  objects  indeed  they  see,  but  the 
corresponding   divine   things  flow   in  immediately   into 
their  minds,  and  fill  them  with  blessedness,  with  which 
all  their  sensations  are  affected  ;  and  hence  all  things  to 
their  eyes  as  it  were  laugh,  sport,  and  live,  as  may  be 
seen  above  {n.  270).    Those  who  have  loved  the  sciences, 
and  by  them  have  cultivated  their  ratimal  faculty,  and 
have  thence  procured  to  themselves  intelligence,  and  at 
the  same  time  have  acknowledged  the  Divine,  have  their 
])leasure  of  the  .sciences  and  rational  delight  turned  in 
the  other  life  into  spiritual  delight,  which  is  that  of  the 
knowledges  of  good  and  of  truth.     Tliey  dwell  in  gar- 
dens, wh^re  there  appear  beds  of  flowers  and  grass-plots 
beautifully  arranged,  and   rows  of   trees   round   al)oat, 
with  porticoes  and  walks;    tlie  trees  and  (lowers  being 
varied  from  day  to  day.    The  sight  of  all  in  general  pre- 
sents deliglits  to  their  minds,  and  the  varieties  iu  pmr- 
ticular  continually  renew  those  deliglits;   and  because 
these  correspond  to  things  divine,  and  they  are  iu  the 
knowledge  of  correspondences,  they  are  always   filletl 
with  new  knowledges,  and  tliereby  their  spiritual-rational 
is  ])erfected.     These  are  their  delights,  because  gardens, 
beds  of  flowers,  grass-plots,  and  trees,  correspond  to  sci- 
ences,  to   knowledges,   and    to   intelligence   therefro:ii. 
Those  who  have  ascribed  all  things  to  the  Divine,  and 
have   regarded   nature   respectively  as   dead,  only  sub- 
servieut  to   things  spiritual,  and  have  confirmed  them- 
selves in  tills,  arc  in  heavenly  light ;  and  all  things  which 
appear  before  their  eyes  derive  from  that  light  a  trans- 
parencv.  in  which  they  behold  innumerable  variegations 
of  light,  which  their  internal  sight  as  it  were  immediately 
imbibes;    and    hence   they   perceive    interior    deli^^hts. 
The  things  which   appear  iu  their  houses  are  as  if   of 
"  diamond,  in  which  are  similar  variegations  of  light.     It 


322  HEAVEN-  AXD  HELL. 


was  said  that  the  walls  of  their  houses  are  like  crystal, 
thus  also  trauspareut,  and   in   them  appear  as  it  were 
flowing;  forms  representative  of  heavenly  thiuji^.  and  this 
also  with  perpetual  variety.    These  things  are  so  because 
such  transparency  corresponds  to  an  intellect  enlightened 
by  the  Lord,  the  shadows  being  removed  which  arise 
from  the  faith  and  love  of  natural  things.     Such  are  the 
things,  and  infinite  others,  concerning  which  it  is  said  by 
those  who  have   been  in  heaven,  that   they  have  seen 
what  eye  has   never  seen,  and,   from    the   perception 
of  divine  things  communicated  to  them  from  these,  that 
th^y  have  heard  what  the  ear  has  never  heard.     Those 
who  have  not  acted  clandestinely,  but  have  been  desirous 
that  all  things  which  they  thought  should  he  exposed  to 
view,  so  far  as  civil  life  permitted,  — because  they  have 
thought  nothing  but  what  was  sincere  and  just  from  the 
Divine,  — in   heaven  have  lucid  faces,  and  in  the  face 
from  that  light  each  of  their  affections  and  thoughts 
appear  as  in  a  form,  and  as  to  speech  and  actions  they 
are  as  the  images  of  their  affections  ;  hence  they  are 
loved  more  than  others.     When  they  speak  the  face  be- 
comes somewhat    obscure,   but   when   they   have  done 
speaking,   the   same   things  which  they   spoke   appear 
together  in  the  face  fully  exposed  to  view.     All  things 
also  which  exist  around  them,  because  they  correspond 
to  their  interiors,  are  in  such  an  appearance  that  it  is 
perceived  clearly   by  others  what  they  represent  and 
signify.      The   spirits   whose   delight   has   been  to   act 
clandestinely,  when  they  see  them  at  a  distance  shun 
them,  and  appear  to  themselves  to  creep  away  from  them 
like  serpents.     Those  who  have  regaided  adulteries  as 
most  wicked,  and  have  lived  in  the  chaste  love  of  mar- 
riage, are  beyond   all   others   in  the  order  and  form  of 
heaven,  and  thence  in  all  beauty,  and  continually  in  the 
flower  of  youth.    The  delights  of  their  love  are  ineffable, 
and  they  increase  to  eternity  ;  for  into  that  love  all  the 
delights  and  joys   of   heaven    flow,   because    the  lovc 


FIRST  STATE  AFTER  DEATH. 


323 


descends  from  the  conjunction  of  the  Lord  with  heaven 
and  with  the  church,  and  in  general  from  the  conjunction 
of  good  and  truth,  which  conjunction  is  heaven  itself  in 
general,  and  is  with  each  angel  in  particular  (see  above, 
n.  366-386).  As  to  ilieir  external  delights,  they  are 
such  as  cannot  bo  desctil>ed  by  human  words.  But 
these  are  only  a  few  of  the  things  which  liave  been  told 
about  the  corres]>ondence3  of  the  delights  with  those 
who  are  in  heavenly  love. 

490.  From  this  it  may  be  known,  that  the  delights 
of  all  after  death  are  turned  into  corresponding  delights, 
the  love  itself  still  remaining  to  eternity  ;  as  conjugial 
love,  the  love  of  what  is  just,  sincere,  good,  and  true,  the 
love  of  sciences  and  of  knowledges,  the  love  of  intelli- 
gence and  wisdom  ;  and  so  of  all  other  loves.  The 
things  which  flow  theme,  as  streams  from  their  foun- 
tains, are  deli^-hts,  which  also  are  permanent,  but  are 
exalted  to  a  superior  degree,  when  raised  from  natural 
delights  to  spiritual. 


THE  FmST  STATE  OF  MAN  AFTER  DEATH. 

49 1 .  There  are  three  states  which  man  passes  through 
after  death,  before  he  comes  either  into  heaven  or  into 
hell ;  the  first  state  is  that  of  his  exteriors ;  the  second 
state  is  that  of  his  interiors;  and  the  third  state  is  that 
of  his  preparation.  Man  passes  through  these  states  in 
the  world  of  spirits.  But  there  are  some  who  do  not 
pass  through  these  states,  but  immediately  after  death 
are  either  taken  up  into  heaven,  or  cast  into  hell.  Those 
who  are  immediately  taken  up  into  heaven,  are  those 
who  have  been  regenerated,  and  thus  prepared  for 
heaven,  in  the  world.  Those  who  are  so  regenerated 
and  prepared  that  they  have  need  only  to  reject  natural 
impurities  with  the  body,  are  borne  immediately  by  the 


324 


HEA.VEN  AND  TTELL. 


angels  into  heaven.  I  have  seen  them  taken  up  soon 
after  the  hour  of  death.  But  those  who  liave  heen  iute- 
riorlv  wicked,  and  exteriorly  as  to  appearance  good,  thus 
who' have  filled  their  malij^uity  with  deceit,  and  have 
used  goodness  as  a  means  of  deceiving,  are  immediately 
cast  into  hell;  I  have  seen  s  mie  who  were  such  cast  into 
hell  directly  after  death  ;  one  of  tlie  most  deceitful,  with 
his  head  downwards  and  feet  upwards,  and  others  in 
other  wavs.  There  are  also  some  who  immediately  after 
death  are  cast  into  caverns,  and  are  thus  separated  from 
those  who  are  in  the  world  of  si)irits,  and  are  taken  out 
and  let  in  again  by  turns.  These  are  they  who,  under 
civil  pretences,  have  dealt  wickedly  with  the  nei-hbor. 
But  those  who  are  immediately  taken  to  their  places  are 
few  in  comparison  with  those  who  are  kept  in  tlie  wurld 
of  spirits,  and  there  according  to  divine  order  undergo 
preparation  for  heaven  or  for  hell. 

492.  As  to  what  concerns  the  first  state,  which  is 
the  state  of  the  exteriors,  man  comes  into  it  immediately 
after  death.  Every  man  as  to  his  spirit  has  exteriors 
and  interiors :  the  exteriors  of  the  spirit  are  those  by 
which  it  accommodates  the  body  of  man  in  the  world, 
especially  his  face,  speech,  and  gestures,  to  consociation 
with  others  ;  but  the  interiors  of  the  spirit  are  those 
which  are  of  its  own  proper  will  and  thence  tliought, 
which  are  rarely  manifested  in  the  face,  the  speech,  and 
gesture.  For  man  is  accustomed  from  infancy  to  make 
a  show  of  friendship,  of  benevolence,  and  of  sincerity, 
and  to  conceal  the  thoughts  of  his  own  proper  will ; 
hence  from  habit  he  contracts  a  moral  and  civil  life  iu 
externals,  whatever  he  may  be  iu  internals ;  and  the 
effect  of  this  habit  is,  that  man  scarcely  knows  his  inte- 
riors, and  also  that  he  does  not  attend  to  them.  ^ 

493.  The  first  state  of  man  after  death  is  similar  to 
his  state  in  the  world,  because  then  in  like  manner  he  itf 
in  externals  ;  he  has  also  a  similar  face,  similar  speech, 
and  a  similar  disposition,  thus  a  similar  moral  and  civil 


FIRST  STATE  AFTER  DEATH. 


325 


life.      Hence  it    is  that  he   then  knows  no  otherwise 
than  that  he  is  still  in  the  world,  unless  he  pays  attention 
to  those  things  which  ]. resent  themselves,  and  to  those 
which  were  said  to  him  l>y  the  angels  when  he  was  raised 
up,  that  he  is  now  a  si.irit  (n.  450).    Thus  one  life  is 
continued  into  the  other,  and  death  is  only  the  passage. 
494.     Because  the  si)irit  of  man  recently  departed 
from  the  world  is  such,  therefore  he  is  then  recognized 
by  his  friends,  and  by  those  whom  he  had  known  in  the 
world;  for  spirits  perceive  this,  not  only  from  his  lace 
and  speech,  but  also  from  the  sphere  of  his  life  when 
they  approach.    Every  one  iu  the  other  life,  when  he 
tliinks  of  another,  presents  also  to  himself  his  face  in 
thought,  and  at  the  same  time  some  things  wliich  are  of 
his  life  ;  and  when  he  does  this,  the  other  becomes  pres- 
ent, as  if  he  was  sent  f*  r  and  called.     This  exists  iu  the 
spiritual  world  from  the  fact  that  tlioughts  are  there 
communicated,  and  that,  there  are  not  such  spaces  there 
as  exist  in  the  natural  world  (see  above,  u.  191-199). 
Hence  it  is  that  all  when  they  first  come  into  the  other 
life,  are  recognized  by  their  friends,  their  relatives,  and 
those  known  to  them  in  any  way ;  and  also  that  they 
talk  together,  and  afterwards  a.ssociate  according  to  their 
friendship  in  the  worlu.     I  have  frequently  heard  that 
those  who  have  come  from  the  world,  have  rejoiced  at 
seeing  their  friends  agam,  and  that  their  friends  in  tiun 
have  rejoiced  that  they  had  come  to  them.     This  is  com- 
mon, that  a  married   person  meets  his  or  her  former 
spouse,  and  that  they  congratulate  each  other.     They 
also  remain  together.  i)Ut  a  longer  or  shorter  time,  ac- 
cording to  the  delight  of  dwelling  together  in  the  world 
If,  however,  love  truly  conjugial,  which  is  the  conjunction 
of  minds  from  heavenly  love,  has  not  joined  them  to- 
gether, after  remaining  together  some  time  they  are  separ 
rated.     But  if.  the  minds  of  the  parties  were  in  disagree- 
ment and  interiorly  loathed  each  other,  they  burst  forth 
into  open  eumity,  and  sometimea  into  combat;  uotwith- 


826 


HEAVEN  Al^^D  HELL. 


Standing  wliich  they  are  not  separated,  until  they  enter 
the  second  state,  which  will  be  treated  of  in  what  presently 
follows. 

496.    Because  the  life  of  spirits  recently  deceased  is 
not  uuUke  their  life  in  the  natural  world,  and  because 
they  do  not  know  any  thing  about  the  state  of  their  life 
after  death,  nor  any  thing  about  heaven  and  hell,  ex- 
cept what  they  have  learned  from  the  sense  of  the  letter 
of  the  Word',  and  preaching  thence,  —  therefore  after 
they  have  wondered   that  they  are  in  a  body,  and  in 
every  sense  which  they  had  in  the  world,  and  that  they 
see  similar  objects,  they  come  into  a  desire  of  knowing 
what  heaven  is,  and  what  hell  is,  and  where  they  are. 
They  are  then  instructed  by  their  friends  in  regard  to 
the  state  of  eternal  life,  and  are  likewise  led  about  to 
various  places,  and  into  various  companies,  and   some 
into  cities,  and  also  into  gardens  and  paradises,  generally 
to  magniticent  things,  since  such  things  delight  the  ex- 
ternals, in  which  they  are.     They  are  brought  then  by 
turns  into  their  own  thoughts,  which  they  had  entertained 
in  the  life  of  the  body,  in  regard  to  the  state  of  their 
souls  after  death,  and  heaven  and   hell ;  and  this  even 
till  they  feel  indignant  that  tlicy  had  been  entirely  igno- 
rant of  such  things,  and  likewise  at  the  ignorance  of  the 
church.     Almost  all  desire  to  know  whether  they  shall 
come  into  heaven.    Most  persons  believe  that  they  shall 
come  into  heaven,  because  in  the  world  they  have  led  a 
moral  and  civil  life ;  not  cousiilering  that  the  bad  and 
the  good  lead  a  similar  life  in  externals,  alike  doing  good 
to  others,  and  alike  frequenting  places  of  public  worship, 
hearing  sermons,  and  praying ;  and  not  knowing  at  all 
that  external  acts  and  the  extertials  of  worship  do  noth- 
ing, but  the  internals  from  which  externals   proceed. 
Out  of  some  thousands  scarcely  one  knows  what  internals 
are,  and  that  in  them  is  heaven  and  the  church  for  man ; 
and  still  less  that  external  acts  are  such  as  the  intentions 
and  thoughts  are,  and  that  in  these  are  love  and  faith. 


FraST  STATE  AFTER  DEATH. 


327 


from  which  they  are.  And  when  they  are  iustru.ted, 
they  do  not  counjrehend  that  thinking  and  willing  are  of 
anv  avail,  but  only  speaking  and  acting.  Such  for  the 
m')st  part  are  they  who  at  this  day  come  from  the 
Christian  world  into  the  other  life. 

496.     Nevertheless  they  are  explored  by  good  spirits 
as  to  their  quality,  and  this  by  various  methods,  since 
in  this  first  state  the  wicked  equally  as  the  good  speak 
truths,  and  do  good  actions.     This  is  from   the  cause 
mentioned  above,  that  they  have  alike  lived  morally  in 
the  external  form,  since  they  liave  lived  in  governments 
and  under  laws,  and  have  tliereby  acquired  the  reputa- 
tion of  being  just  and  sincere,  and   have  secured  favor, 
an<l  thus  been  exalted  to  honors  and  obtained  wealtli. 
But  evil  spirits  are  distinguished  from  the  good  princi- 
])ally  by  this,  that  the  evil  attend  eagerly  to  what  i« 
said  about  external  things,  and  little  to  what  is  said 
al)out  internal  things,  wliich  are  the  truths  and  goods  of 
the  church  and  of  heaven:   these  tilings   indeeu   they 
hear,  but  not  with  attention  and  joy.     They  are  aUo 
distinguished  by  this,  that  they  frequently  turn  them- 
selves to  certain  quarters,  and,  when  left  to  themselves, 
they  go  into  the   paths   which  are  in  that  direction. 
From  the  quarters  to  which  they  turn,  and  the  paths  in 
which  they  go,  it  is  ascertained  what  the  love  is  whicll 

leads  them. 

497.  All  the  spirits  who  arrive  from  the  world  are 
indeeil  attached  to  some  society  in  heaven,  or  to  some 
society  in  hell,  but  only  as  to  their  interiors;  but  the 
interiors  are  not  manifested  to  any  one  so  long  as  they 
are  in  exteriors,  for  external  things  hide  and  cover 
things  internal,  especially  with  those  who  are  in  interior 
evil  Nevertheless,  afterwards  they  appear  manifest, 
when  they  come  into  the  second  state,  because  then 
their  interiors  are  opened,  and  the  exteriors  laid  Jishep. 

498.  This  first  state  of  man  after  death  continues 
with  some  for  days,  with  some  for  months,  and  with 


328 


HEAVEN   AND  HELL. 


some  for  a  year;  and  seldom  witli  any  one  beyond  a 
year:  differently  iu  each  case  accordinj?  to  the  aj^ree- 
ment  and  disagreement  of  the  interiors  with  the  exte- 
riors. For,  with  every  cue  the  exteriors  and  interiors 
must  act  in  unity  and  must  correspond,  it  not  hein-^  al- 
lowed to  any  one  in  the  spiritual  world  to  think  and 
will  in  one  way  and  to  speak  and  act  in  another.  Every 
one  then  must  be  the  image  of  his  own  affectii)n  or  of 
his  own  love,  and  therefore  such  as  he  is  in  the  interiors 
such  he  must  be  in  the  exteriors.  For  wliioh  reason  the 
exteriors  of  a  spirit  are  first  uncovered  ami  reduced  to 
order,  that  they  may  serve  as  a  plane  corresponding  to 
the  interiors. 


THE  SECOND  STATE   OF  MAN  AFTER  DEATH. 

499.  The  second  state  of  man  after  death  is  called 
the  state  of  the  interiors,  because  he  is  then  let  into  the 
interiors  which  are  of  his  mind,  or  of  the  will  and 
thought ;  and  the  exteriors,  in  which  he  had  been  in 
his  first  state,  are  laid  asleep.  Every  one  who  attends 
to  the  life  of  man,  and  to  his  speech  and  actions,  may 
know  that  with  every  one  there  are  things  exterior  and 
things  interior,  or  exterior  and  interic^r  thoughts  and  in- 
tentions. This  may  be  known  from  the  fyllowing  con- 
siderations: every  one  in  civil  life  thinks  of  others  ac- 
cording  to  what  he  has  heard  and  perceived  concerning 
them  either  from  report  or  from  conversation;  never- 
theless he  does  not  speak  with  thtm  according  to  hia 
thought,  and  although  they  are  evil,  still  he  treats  them 
with  civility.  That  this  is  the  case,  is  especially  evi- 
dent from  pretenders  and  flatterers,  who  speak  and  act 
altogether  different  from  what  they  think  and  will  ;  and 
fnjni  hypocrites,  who  speak  about  God,  and  heaven, 
and  the  salvation  of  souls,  and  the  truths  of  the  church, 


SECOND  STATE  AFTER  DEATII 


329 


and  their  country's  good,  and  their  neighbor,  as  if  from 
faith  and  love,  when  yet  in  heart  they  believe  differently 
and  love  themselves  alone.    From  these  considerations  it 
may  be  evident  that  there  are  two  thoughts,  one  exterior 
and  the  other  interior;    and  that  such   persons  speak 
from  exterior  thought,  and  from  interior  thought  enter- 
tain a  different  sentiment,  and  that  these  two  thouglits 
are  separated,  care  being  taken  lest  the  interior  should 
flow  into  the  exterior,  and  in  any  manner  ai)pear.     Man 
is  so  formed  by  creation  that  interior  thought  should 
act  as  one  with  exterior  by  correspondence  ;  and  it  like- 
wise does  so  act  in  unity  with  those  who  are  in  good, 
for  such  think  and  speak  only  what  is  good.    But  wi:h 
those  who  are  in  evil,  interior  thought  does  not  act  in 
unity   with  exterior,  for  they  think  what  is  evil   and 
speak  what  is  good :  with  these  therefore  order  is  in- 
verted, for  good  with  tliem  is  without,  and  evil  within. 
Hence  it  is  that  evil  with  them  has  dominion  over  good, 
and  subjects  this  to  itself  as  a  servant,  that  it  may  serve 
it  as  a  means  to  obtain  its  ends,  which  are  of  their  love. 
And  whereas  such  an  end  is  in  the  good  which  they 
speak  and  do,  it  is  evident  that  their  good  is  not  good, 
but  infected  with  evil,  however  it  may  ai)pear  as  good 
in  the  external  form  to  tliose  who  are  not  acquainted 
with  their  interiors.     It  is  otherwise  with  those  who  are 
in  good,  for  with  them  order  is  not  inverted,  but  good 
from  interior  thought  flows  into  the  exterior,  and  thus 
into  the  speech  and  the  actions.     This  is  the  order  into 
which  man  was  created  ;  for  thus  their  interiors  are  in 
heaven,  and  in  the  light  of  heaven,  and  since  the  light  of 
heaven  is  the  divine  truth  proceeding  from  the  Lord, 
consequently  is  the  Lord  in  heaven  (n.  126-140),  they 
are  led  by  the  Lord.     These  things  are  said  tiiat  it  may 
be  known  that  every  man  has  interior  thought  and  ex- 
terior thought,  and  that  they  are  distinct   from  each 
other.     When  thought  is  mentioned,  will  is  also  meant, 
"for  thought  is  from  the  will,  since  no  one  can  think  with- 


330 


HEAVEX  AND  TIELL. 


out  will.  From  these  thiut^^a  it  is  evident  what  is  the 
state  of  mail's  exteriors  and  what  the  state  of  his  inte- 
riors. 

500.     When  mention  is  made  of  the  will  and  the 
thought,  then  by  the  will  is   also  meant  the  affection 
and  love,  likewise  all  the  deli^'ht  and  pleasure  which 
are  of  the  affection  and  love,  because  these  things  have 
reference  to  the  will  as  to  tiieir  subject,  —  since  what  a 
mau  wills,  this  he  loves,  and  feels  as  delightful  and 
pleasurable,  and  on  the  other  hand,  what  a  man  loves, 
and  feels  as  delightful  and  pleasurable,  this  he  wills,  — 
and  by  the  thouglit  is  then  meant  also  all  that  by  which 
man  confirms  his  affection  or  his  love  ;  for  the  thought 
is  nothing  else  but  the  form  of  the  will,  or  that  wliere- 
by  what  mau  wills  may  appear  in  the  light.      This  form 
is  presented  by  various  rational  analyses,  which  derive 
their  origin  from  the  spiritual  world,  and  belong  prop- 
erly to  the  spirit  of  man. 

501.     It  is  to  be   known,  that   man   is   altogether 
Buch  as  he  is  as  to  his  interiors,  and  not  such  as  he  is 
as  the  exteriors  separate  from  the  interiors.   The  reason 
is,  that  the  interiors  are  of  his  spirit,  and  tiie  life  of  man 
is'the  life  of  his  spirit,  for  from  this  the  botly  lives.    For 
this  reason  also  such  as  a  man  is  as  to  his  interiors,  such 
he  remains  to  eternity.     But  the  exteriors,  inasmuch  :is 
they  belong  also  to  the  body,  are  separated  after  death, 
and  those  of  them  which  adhere  to  the  spirit,  are  laid 
asleep,  and  only  serve  as  a  plane  for  the  interiors,  as 
was  shown  above  in  treating  of  the  memory  of  man  re- 
maining after  death.  Hence  it  is  evident  what  things  are 
man's  own,  and  what  things  are  not  his  own  ;   name- 
ly, that  with  the  wicked  all  those  things  which  are  of  the 
exterior  thought  from  which  they  speak,  and  of  the  ex- 
terior will  from  which  they  act,  are  not  their  own.  but 
those  things  which  are  of  their  interior  thought  and 

502.    When  the  first  state  is  passed  through,  which 


SECOND  STATE  AFTER  DEATH. 


O'J  I 


is  the  state  of  the  exteriors,  treated  of  in  the  preceding 
chapter,  the  man-spirit  is  let  into  tlie  state  of  his  in- 
teriors, or  into  the   state   of   his   interior  will   and  its 
thonghr,  in  which  he  had  been  in  the  world  when  left  to 
himself  to  think  freely  and  without  restraint.     Into  this 
state  ho  glides  without  being  aware  of  it,  in  like  manner 
as  in  the  world,  when  he  withdraws  the  thought  which 
is  nearest  to  the  speech,  or  from  which  tiie  speech  is, 
towards  his  interior  thought,  and  abides  in  that.    When 
therefore  the  man-spirit  is  in  this  state,  he  is  in  himself 
and  in  his  own  very  life  ;  for  to  think  freely  from  his 
own  affection  is  the  very  life  of  man,  and  is  himself. 

503.  The  spirit  in  this  state  thinks  from  his  own 
very  will,  thus  from  his  own  very  affection,  of  from  his 
own  very  love  ;  and  in  this  case  the  thought  makes  one 
with  the  will,  and  one  in  such  a  manner  that  it  scarcely 
appears  that  the  spirit  thinks,  but  that  he  wills.  The 
case  is  nearly  similar  when  he  speaks,  yet  with  this 
difference,  that  he  speaks  with  some  degree  of  fear  lest 
the  thoughts  of  the  will  should  go  forth  naked,  since  by 
civil  life  in  the  world  this  habit  also  had  become  of  his 

will. 

504.  All  men  whatever  are  let  into  this  state  after 
death,  because  it  is  the  state  belonging  to  their  spirit ; 
the  former  state  is  of  a  quality  such  as  the  man  takes 
on  as  to  the  spirit  when  in  company,  which  state  is  not 
his  own.  That  this  state,  or  the  state  of  the  exteriors, 
in  which  man  is  at  first  after  death,  as  was  shown  in  the 
preceding  chapter,  is  not  his  own,  may  be  manifest  from 
several  considerations  ;  as  from  this,  that  spirits  not  only 
think,  but  also  speak,  from  their  own  affection,  for  their 
speech  is  from  that  affection,  as  may  be  manifest  from 
what  was  said  and  shown  in  the  chapter  on  the  speech 
of  angels  (n.  234-245).  The  man  also  thought  in  like 
manner  in  t^ie  world,  when  he  thought  within  himself, 
for  then  he  did  not  think  from  the  speech  of  his  body, 
but  only  saw  the  things  thought  of ;  and  at  the  same 


332 


T^AVr^N  AND  HELL. 


time  he  saw  more  within  a  minute,  than  he  could  after- 
wards utter  in  half  au  hour.  That  the  state  of  the 
exteriors  is  not  man's  own  or  his  spirit's  own,  is  also 
evident  from  this,  that  when  he  is  in  company  in  the 
world,  he  then  speaks  accordinp:  to  the  laws  of  moral  and 
civil  life,  and  then  interior  thought  rules  the  exterior,  as 
one  person  rules  another,  to  prevent  its  passing  beyond 
the  limits  of  decorum  and  good  manners.  The  same  is 
evident  also  from  this,  that  when  man  thinks  within 
himself,  he  also  thinks  in  what  manner  he  must  speak 
and  act,  in  order  to  please,  and  secure  friendship,  benev- 
olence, and  favor,  and  this  by  extraneous  means,  thus 
otherwise  than  he  would  do  if  he  acted  from  his  own 
will.  From  these  things  it  is  evident  that  the  state  of 
the  interiors,  into  which  the  spirit  is  let,  is  his  own  state, 
thus  also  the  man's  own  titate,  when  he  lived  in  the 
world. 

505.  When  the  spirit  is  in  the  state  of  his  interiors, 
it  then  manifestly  appears  of  what  quality  the  man  was  in 
liimself  when  in  the  world,  for  he  then  acts  from  his  own 
proprium.  lie  who  was  interiorly  in  good  in  the  world, 
then  acts  rationally  and  wisely,  indeed,  more  wisely  than 
in  the  world,  because  he  is  released  from  connection  with 
the  body,  and  thus  from  terrestrial  things,  Avhich  caused 
obscurity,  and  as  it  were  interposed  a  cloud.  But  he 
who  was  in  evil  in  the  world,  then  acts  foolishly  and  iu- 
sauely,  yea  more  insanely  than  in  the  world,  because 
he  is  in  freedom,  and  under  no  restraint.  For  when  he 
lived  in  the  world,  he  was  sane  in  externals,  since  he 
thereby  assumed  the  appearance  of  a  rational  man ;  and 
so  when  external  things  are  taken  away  from  him,  his 
insanities  are  revealed.  A  wicked  person  who  in  exter- 
nals assumes  the  semblance  pf  a  good  man,  may  be  com- 
pared to  a  vessel  exteriorly  shining  and  polished,  and 
covered  over,  within  which  is  concealed  tilth  of  every 
kind;  and  is  in  accordance  with  the  Lord's  declaration, 
Ye  are  like  to  whitened  sepulchres,  which  outwardly  appear 


SECO^^)  STATE  AFTER  DEATH. 


333 


beautiful,  but  within  are  full  of  dead  men's  bones,  and  of  all 
unckanness  (Matt,  xxiii.  27). 

506.  All  who  have  lived  in  good  in  the  world  and 
have  acted  from  conscience,  who  are  those  that  have  ac- 
knowledged the  Divine  and  have  loved  divine  truths, 
especially  those  who  have  a])plied  them  to  life,  api)ear  to 
themselves,  wlien  let  iuto  the  state  of  their  interiors,  like 
those  who  are  awakened  out  of  sleep,  and  like  those  wlio 
from  shade  enter  into  light.  They  tiiink  also  hum  the 
light  of  heaven,  thus  from  interior  wisdom,  and  they  act 
from  good,  thus  from  interior  affection.  Heaven  also 
flows  in  iuto  their  thoughts  and  affections  with  interior 
blessedness  and  delight,  of  which  before  they  knew 
nothing  ;  for  they  have  communication  with  the  angels 
of  heaven.  Then  also  they  acknowledge  the  Lord  and 
worship  Him  from  their  very  life,  for  they  are  in  their 
own  proper  life  when  in  the  state  of  their  interiors,  as 
was  said  just  above  (n.  505^;  and  they  likewise  acknowl- 
edge and  worship  Ilim  from  freedom,  for  freedom  is  of  • 
interior  affection.  In  this  way  they  recede  also  from  ex- 
ternal sanctity  and  come  into  internal  sanctity,  in  which 
essential  worship  truly  consists.  Such  is  the  state  of 
those  who  have  lived  a  Christian  life  according  to  the 
precepts  in  the  Word.  But  wholly  contrary  is  the  slate 
of  those  who  in  the  world  have  lived  in  evil,  and  who 
have  had  no  conscience,  and  have  in  consequence  denied 
the  Divine  ;  for  all  who  live  in  evil,  interiorly  in  them- 
selves deny  the  Divine,  howsoever  they  may  think  that 
they  do  not  deny  but  acknowledge,  when  they  are  in  ex- 
ternals ;  since  to  acknowledge  the  Divine,  and  to  live 
wickedly,  are  opposites.  Such  persons  ajipear  in  the 
other  life,  when  they  come  into  the  state  of  tlieir  interiors 
and  are  heard  to  speak  and  seen  to  act,  as  infatuated ; 
for  from  their  evil  lusts  they  burst  forth  iuto  all  abomi- 
nations, into  contempt  of  others,  iuto  ridicule  and  blas- 
pliemy.  into' hatred  and  revenge.  They  contrive  plans 
of  mischief,  some  of  them  with  such  cunning  and  malice 


834 


HEAVEN  AND  HELL. 


that  it  can  scarcely  be  credited  that  any  thing  of  the 
kind  could  exist  in  any  man  ;  for  they  are  then  in  a  free 
state  to  act  according  to  the  thoughts  of  their  will,  be- 
cause they  are  separated  from  exterior  things,  which 
restrained  and  checked  them  in  tlie  world.     In  a  word, 
they  are  deprived  of  rationality,  because  \u  the  world  tlie 
rational  had  not  resided  in  their  interiors,  but  in  their 
exteriors  ;  and  yet  they  then  appear  to  themselves  wiser 
than  others.     Such  being  their  character,  when  they  are 
in  this  second  state,  they  are  remitted  by  short  intervals 
into  the  state  of  their  exteriors,  and  then  into  the  mem- 
ory of  their  actions  when  they  were  in  the  state  of  their 
interiors.     Some  of  them  are  then  ashamed,  and  ac- 
knowledge that  they  have  been  iusane ;   some  are  not 
ashamed  ;  some  are  indignant  at  not  being  allowed  to 
remain  continually  in  the  state  of  their  exteriors.    But 
it  is  shown  to  these  what  tlieir  quality  would  be  if  they 
were  coutinually  in  this  state,  namely,  that  they  would 
clandestinely  attempt  similar  things,  and   bv  appear- 
ances of  goodness,  of  sincerity  and  justice,  would  seduce 
the  simple  in  heart  and  faith,  and  would  wholly  destroy 
themselves  ;  for  their  exteriors  would  bu-n  at  length 
with  a  similar  fire  as  their  interiors,  and  it  would  consume 
all  their  life. 

507.  When  spirits  are  in  this  second  state,  they  ap- 
pear just  such  as  they  had  been,  in  themselves,  in  the 
world,  and  the  tilings  which  they  had  done  and  spoken 
in  concealment  are  also  made  public ;  for  then,  inasmuch 
as  external  things  do  not  restrain  them,  they  speak  simi- 
lar things  openly,  and  likewise  endeavor  to  act  similar 
things,  not  being  afraid  for  their  reputation  as  in  the 
world.  They  are  also  then  brought  into  many  states  of 
their  own  evils,  that  their  quality  may  appear  to  angels 
and  good  spirits.  Thus  hidden  things  are  laid  open, 
and  secret  things  are  uncovered,  according  to  the  Lord'tf 
words  :  There  is  nothing  covered  which  shall  not  be  uncov- 
ered, and  hidden  which  shall  not  be  knovm :  what  ye  have 


SECOND  STATE  AFTER  DEATH . 


335 


said  in  darkness,  shall  be.  heard  in  light,  and  what  ye  have 
spoken  into  the  ear  in  closets,  shall  he.  preached  on  the 
housetops  (Luke  xii.  2,  3)  And  in  another  place  ;  I  say 
unto  you,  that  whatsoever  idle  word  men  shall  speak,  they 
shall  give  an  account  thereof  in  the  day  of  judgment  {Matt, 
xii.  .36). 

503.    What  is  the  quality  of  the  wicked  in  this  state, 
cannot  be  described  in  a  few  words,  for  every  one  then 
is  insane  according  to  his  lusts,  and  these  are  various.    I 
shall  therefore  only  ad<Ui(e  some  specific   cases,  from 
which  a  conclusion  may  he  formed  resi)ecting  the  rest. 
They  who  have  loved  themselves  above  all  tilings,  and  in 
their  offices  and  employments  have  regarded  self-honor, 
and  have  performed  uses,  not  for  the  sake  of  uses,  s»o  as 
to  be  delighted  with  tliem,  but  for  the  sake  of  reputa- 
tion, that  they  might  by  those  uses  be  esteemed  more 
worthy  than  others,  and  have  thus  been  delighted  with 
the  fame  of  their  own  honor,  are  more  stupid,  when  they 
are  in  this  second  state,  than  all  others  ;  for  in  propor- 
tion as  any  one  loves  himself  he  is  removed  from  heaven, 
and  in  proportion  as  he  is  removed  from  lieaven,  he  is 
removed  from  wisdom.     But  ihey  w  ho  have  been  in  self- 
love.and  at  the  same  time  have  been  crafty, and  have  raised 
themselves  to  honors  by  artful  practices,  cousociate  them- 
selves with  the  worst  of  s])irit8,  and  learn  magic  arts, 
which  are  abases  of  divine  or<ler,  by  which  they  trouble 
and  infest  all  who  do  not  honor  them.    They  lay  snares, 
they  foment  hatred,  they  l»urn  with  revenge,  and  desire 
to  vent  their  rage  U|)on  all  who  do  not  submit  them- 
selves, and  they  rush  into  all  these  enormities  in  propor- 
tion as  the  wicked  crew  favt.rs  them  ;  and  at  length  they 
consider  with  themselves  in  what  manner  they  may  as- 
cend into  heaven  to  destroy  it,  or  to  be  worshipped  there 
as  ''ods :  to  such  lengths  does  their  madness  go.    Papists 
who  have  been  such,  are  more  insane  than  the  rest,  for 
they  conceive  in  their  minds  that  lieaven  and  hell  are 
-  subject  to  tlieir  power,  and  that  they  can  remit  sins  at 


336 


HEAVEN  AND  HELL. 


pleasure,  claiming;  to  themselves  all  that  is  divine,  an-.l 
caLin};  themselves  Christ     Their  persuasion  that  such  is 
the  case  is  so  stronj]^,  that  wherever  it  flows  in,  it  dis- 
turbs the   mind   and   induces   darkness   even   to    ]»aiu. 
They  are  nearly  alike  in  both  states,  but  in  the  second 
they  are  without  rationality.     Of  their  insanities  aiid 
their  lot  after  this  state,  some  particulars  will  be  told  in 
the  small  work  on   The  Last  Jiuhjnient  and  the  Drstnir- 
tion  of  Bahijloii.     Those  who  have  attributed  creation  to 
nature,  and  hence  have  in  heart,  thou{,'h  not  with  tlie 
mouth,  denied  the  Divine,  consequently  all  tln'ngs  of  the 
church  and  of  heaven,  consociate  themselves  with  their 
like  in  this  state,  and  call  every  one  a  f?od  who  excels  iu 
craftiness,  and  worship  him  also  with  divine  honor.     I 
have  seen  such  in  an  assembly  adorin<^  a  majrician,  de- 
batiuj;  about  nature,  and  behaving;  like  people  infatuated, 
as  if  they  were  beasts  under  a  human  form,  with  some 
amonjr  tliem  who  in  the  woild  had  been  established  in 
dignity,  and  some  who  in  tlie  world  had  been  believed 
learned  aud  wise.     So  also  iu  other  cases  with  variety. 
From  these  few  instances  it  may  be  concluded  what  is 
the  quality  of  those  whose  interiors  which  are  of   ihe 
mind  are  closed  towards  heaven,  as  is  the  case  with  a.l 
those  who  have  not  received  any  influx  one  of  heaven  l>y 
acknowledgment  of  the  Divine,  and  by  a  life  of  faiih. 
Every  one  mav  jud}j:e  from  himself  what  would  be  liis 
(fuality  if  he  were  of  such  a  character,  and  he  were  al- 
lowed to  act  without  fear  of  the  law  and  of  the  loss  of 
life,  and  without  external  restraints,  such  as  fears  lest 
he  should  suffer  iu  his  reputation,  and   be  deprived  of 
honor,  of  gain,  and  of  the  pleasures  therefrom.     Never- 
theless their  insanity  is  restrained  by  the  Lord,  that  it 
may  not  rush  beyond  the  limits  of  u.se  ;  for  some  use  is 
derived  from  every  one  even  of  such  a  character.     Good 
spirits  see  in  them  what  evil  is,  and  what  is  its  quality,' 
and  what  the  quality  of  mau  is  if  he  be  not  led  of  the 
Lord.     It  is  also  a  use,  that  by  them  similar  wicked 


SECOND  STATE  AFTER  DEATH. 


337 


spirits  are  collected  tojrether,  and  are  se})arated  from  the 
good  ;  also  that  the  truths  and  goods  of  which  tlie 
wicked  have  assumed  an  appearance  iu  externals,  are 
taken  away  from  them,  and  they  are  brought  into  the 
evils  of  their  own  life,  and  into  the  falsities  of  evil,  aud 
are  thus  prepared  for  hell.  For  no  one  comes  into  hell 
until  he  is  in  Ids  own  evil  and  in  the  falsities  of  evil,  since 
it  is  not  allowed  any  one  tiiere  to  have  a  divided  mind, 
namely,  to  think  and  speak  one  thing  aud  to  will  another. 
Every  evil  spirit  must  there  think  what  is  false  derived 
from  evil,  and  must  speak  from  the  falsities  of  evil;  iu 
both  cases  from  the  will,  thus  from  his  own  love  aud  its 
delight  and  pleasure;  just  as  iu  the  world  when  he 
thought  iu  his  spirit,  that  is,  as  he  thought  in  himself 
when  he  thought  from  interior  affection.  The  reason  is 
that  the  will  is  the  man  bini.self,  aud  not  the  thought, 
only  so  far  as  it  ]>artakes  of  the  will,  and  the  will  is  the 
very  nature  itself  or  disposition  of  the  mau;  thus  to  be 
let  into  his  will  is  to  Imj  let  into  his  nature  or  disposition, 
and  likewise  into  his  life;  for  mau  by  life  puts  on  a 
nature,  aud  after  death  remaius  of  such  a  ciuality  as  his 
nature  is,  that  he  had  procured  to  himself  by  life  in  the 
world  ;  wliich  with  the  wicked  can  no  lunger  be  amended 
and  changed  by  the  way  of  the  thought,  or  the  under- 
standing of  truth. 

509.  Evil  spirits,  when  they  are  iu  this  second  state, 
inasnuich  as  they  rush  headlong  into  evils  of  every  kind, 
are  wont  to  be  frequently  and  grievously  punished. 
Punishments  in  the  world  of  spirits  are  ujanifold,  nor  is 
any  respect  bad  to  person,  whether  the  culprit  liad  been 
in  the  worlil  a  king  or  a  servant.  Every  evil  brings 
along  with  it  })unishment,  they  being  conjoined  ;  who- 
ever therefore  is  in  evil,  is  also  iu  the  punishment  of 
evil.  But  still  no  one  there  suffers  punishment  ou  ac- 
count of  the  evils  which  he  had  done  in  the  world,  but 
on  acctmnt  t>f  the  evils  which  he  then  does.  Yet  it 
amounts  to  the  same,  aud  is  the  same  thing,  whether  it 


338 


HEAVEX  AND  HELL. 


be  said  that  men  suffer  punishment  on  account  of  their 
evils  in  the  world,  or  that  they  suffer  punishment  on  ac- 
count of  the  evils  which  they  do  in  the  other  life,  inas. 
much  as  every  one  after  death  returns  into  his  own  life, 
and  thus  into  similar  evils  ;  for  the  quality  of  the  man  is 
such  as  it  had  been  in  the  life  of  his  body  (n.  470-484). 
That  they  are  punished,  is  because  the  fear  of  punish- 
ment is  the  only  means  of  subduin}]^  evils  in  this  state. 
Exhortation  is  no  lon*rer  of  any  avail,  neither  informa. 
tiou,  nor  the  fear  of  the  law  and  of  loss  of  reputation,  since 
the  spirit  now  acts  from  his  nature,  which  cannot  be  re- 
strained nor  broken  except  by  punishments.  But  ^ood 
spirits  are  never  punished,  although  they  have  done  evils 
in  the  world,  for  their  evils  do  not  return  ;  and  it  is  like- 
wise given  to  know,  that  their  evils  were  of  another  kind 
or  nature,  not  being  done  purposely  contrary  to  the 
truth,  and  not  from  any  other  evil  heart  than  what  they 
received  hereditarily  from  their  parents,  into  which  they 
had  been  carried  from  a  blind  delight,  when  they  were 
in  externals  separate  from  internals. 

510.  Every  one  comes  to  his  own  society  in  which 
his  spirit  had  been  in  the  world  ;  for  every  man  as  to  his 
spirit  is  conjoined  to  some  society,  either  infernal  or 
heavenly,  a  wicked  man  to  an  infernal  society,  a  good 
man  to  a  heavenly  society  (see  n.  438).  The  spirit  is 
brought  to  that  society  successively,  and  at  length  enters 
it.  An  evil  spirit  when  he  is  in  the  state  of  his  interi- 
ors, is  turned  by  degrees  to  his  own  society,  and  at 
length  directly  to  it,  l)efore  this  state  is  ended  ;  and  when 
this  state  is  ended,  then  the  evil  spirit  casts  himself 
into  the  hell  where  his  like  are.  The  act  itself  of  cast- 
ing appears  to  the  sight  like  one  falling  headlong,  with 
the  head  downwards  and  the  feet  upwards.  The  reason 
that  it  so  appears  is,  that  he  is  in  inverted  order,  having 
loved  infernal  things  and  rejected  heavenly  things. 
Some  evil  spirits  in  this  second  state  by  turns  enter  the 
hells,  and  likewise  come  out  again,  but  these  do  not  then 


SECOXD  STATE  AFTER  DEATH. 


339 


appear  to  fall  headlong,  as  when  they  are  fully  vastated. 
The  society  itself  in  which  they  had  been  as  to  their 
spirit  in  the  world,  is  likewise  shown  to  them  when  they 
are  in  the  state  of  their  exteriors,  that  they  may  thence 
know  that  they  have  been  in  hell  even  in  the  life  of  the 
body  ;  but  still  not  in  a  similar  state  with  those  who  are 
in  hell  itself,  but  in  a  r^imilar  state  with  those  who  are 
in  the  world  of  spirits  ;  of  whose  state,  in  respect  to  that 
of  those  who  are  in  hell,  more  will  be  said  in  what  fol- 
lows. 

511.  The  separation  of  evil  spirits  from  good  spirits 
is  effected  in  this  second  state;  for  in  the  first  state  they 
are  together,  since  while  a  spirit  is  in  his  exteriors  he 
is  as  he  was  in  the  world,  thus  as  an  evil  person  with  a 
good  one  there,  and  as  a  good  person  with  an  evil  one ; 
but  it  is  otherwise  when  he  is  brought  into  his  interiors' 
and  left  to  his  own  naiiiro  or  will.  The  separation  of  the 
good  from  the  evil  is  «  ffected  by  various  means  ;  gener- 
ally by  their  being  led  a!. out  to  those  societies  with  which 
they  had  had  communication  by  good  tlioughts  and  affec- 
tions in  their  tirst  state,  and  so  to  those  which  they  had 
induced  to  believe,  by  external  appearances,  that"  they 
were  not  evil.  They  juh  most  usually  led  about  through 
a  wide  circle,  and  their  quality  is  everywhere  shown  to 
good  spirits  such  as  it  really  is.  At  tiie  sight  of  them 
then  the  good  spirits  turn  themselves  away,  and  as  they 
turn  themselves  awa\ .  so  likewise  the  evil  spirits  who 
are  carried  about,  are  averted  from  them,  as  to  their 
faces,  to  the  quarter  where  their  infernal  society  is,  into 
which  they  are  about  to  come :  not  to  mention  other 
methods  of  separation,  which  are  many. 


340 


HEAVEN^  AND  HELL. 


THE  TinRD  STATE  OF  MAN  AFTER  DEATH,  WHICH 
I^  THE  STATE  OF  INSTRUCTION  OF  THOSE  WHO 
COME  INTO  HEAVEN. 

512.     The  third  state  of  man  after  death,  or  of  his 
spirit,  is  a  state  of  instruction.     This  state  is  for  those 
who  come  into  heaven,  and  become  angels,  but  not  for 
those  who  come  into  hell,  since  these  cannot  be  instructed, 
and  their  second  state  is  tlierefore  also  their  third,  en<!- 
in<;  in  this,  that  they  are  altogether  turned  to  their  own 
love,  thus  to  the  infernal  society  which  is  in  similar  love. 
When  tliis  is  effected,  they  tlicu   think  and  will   from 
that  love  ;  and  because  that  love  is  infernal,  they  will 
nothing  but  what  is  evil  and  think  nothing  but  what  is 
false,  these  things  being  their  delights,  because  they  are 
of  their  love ;  and  hence  they  reject  all  the  good  and 
true,  which  they  had  before  adopted  because  they  served 
as  means  for  their  love.    Bat  the  good  are  brought  from 
tlie  second  state  into   the   third,  which   is  the  state  of 
their   preparation   for   heaven,  by  instructiou.    For  no 
one  can  be  prepared  for  heaven,  except  by  the   knowl- 
edges of  what  is  good  and  true,  thus  except  by  instruc- 
tion :  since  no  one  can  know  what  spiritual  good  and 
truth   are,  and  what   the  evil  and  the  false,  which  are 
opposite  to  them,  unless  he  be  instructed.    What  civil  and 
moral  good  and  truth  are,  which  are  called  just  and  sincere, 
may  be  known  in  the  world,  because  in  the  world  there 
are  civil  laws,  wiiich  teach  what  is  just,  and  there  is  ti»e 
intercourse  of  society,  in  which  man  learns  to  live  ac- 
cording to  moral  laws,  all  which  have  reference  to  what 
is  sincere  and  right.     But  spiritual  good  and  truth  are 
not  learned  from  the  world,  but  from  heaven.    They 
may  indeed  be  known  from  the  Word,  and  from  the 
doctrine  of  the  church  which  is  derived  from  the  Word, 
but  still  they  cannot  flow  into  the  life,  unless  man  as  to 


THIRD  STATE  AFTER  DEATH. 


341 


the  interiors  which  are  of  hia  mind  is  in  heaven  ;  and 
man  is  then  in  heaven,  when  ho  acknowledges  the 
Divine,  and  at  the  same  time  acts  justly  and  sincerely, 
seeing  that  he  ought  so  to  act  because  it  is  required  in 
the  Word.  Thus  ho  lives  justly  and  sincerely  fur  tho 
sake  of  tho  Divine,  and  not  ior  the  sake  of  himself  and 
the  world,  as  ends.  But  no  one  can  so  act  unless  he  be 
first  instructed,  as  that  theie  is  a  Go<l,  tliat  there  is  a 
heaven  and  a  hell,  that  tliere  is  a  life  after  death, 
that  God  ought  to  be  loved  above  all  things,  and 
that  the  neighbor  ought  to  bo  loved  as  himself,  and 
lljat  the  things  which  are  in  the  Word  ought  to  be  be- 
lieved, because  tiie  Word  is  divine.  Without  the 
knoivledge  and  acknowledgment  of  tiiese  things  man 
cannot  think  spiritually,  and  without  tliought  about 
iheuj  he  does  not  will  them  ;  for  the  tilings  which  a  man 
does  not  know  ho  cannot  think,  and  the  things  which  he 
does  not  think  he  cannot  will.  When  therefore  man 
wills  those  things,  then  heaven  flows  in,  tliat  is,  the  Lord 
through  heaven,  into  tiie  life  of  man  ;  for  lie  flows  into 
the  will,  and  by  the  will  into  the  thought,  and  by  both 
into  the  life,  inasmuch  as  from  them  is  all  tho  life  of 
man.  From  these  things  it  is  evident  that  spiritual  good 
and  truth  are  not  learned  from  the  world,  but  from 
heaven,  and  that  no  one  can  I)e  prepared  for  heaven  but 
by  means  of  instruction.  In  proportion  also  as  the  Lord 
flows  into  the  life  of  any  one,  in  the  same  |)roportiou  He 
instructs  him,  for  in  the  same  proportion  lie  enkindles 
t!ie  will  with  the  love  of  knowing  truths,  and  enlightens 
the  thought  to  know  them ;  and  as  far  as  these  tilings 
take  place,  so  far  the  interiors  of  man  are  opened,  and 
heaven  is  implanted  in  them  ;  and  again  so  far  what  ia 
divine  and  heavenly  lh)vvs  into  what  is  sincere  of  moral 
life,  and  into  what  is  just  of  civil  life  with  man,  and 
makes  them  spiritual,  inasmuch  as  man  then  does  them 
from  the  Diviufe,  because  for  the  sake  of  what  is  divine. 
For,  the  sincere  and  just  things  appertaining  to  moral 


342 


HEAVEN  ANp   HELL. 


and  civil  life  which  man  does  from  that  source  are  the 
very  effects  of  spiritual  life;  an  I  the  effect  derives  all 
that  it  has  from  its  efficient  cause ;  for  such  as  the  latter 
is,  duch  is  the  former. 

613.  Instructions  are  given  by  the  angels  of  many 
societies,  especially  by  those  which  are  in  the  northern 
and  southern  quarters,  for  those  angelic  societies  are  in 
intelligence  and  wisdom  from  tlie  knowledges  of  good 
and  truth.  The  places  of  iustntctiou  are  to  the  north, 
and  are  various,  arranged  anil  ilistinguished  according 
to  the  genera  and  species  of  heavenly  goods,  that  all  and 
each  may  be  there  instructed  according  to  their  genius 
and  faculty  of  reception ;  tli<»>o  places  extend  round 
about  there  to  a  considerable  distance.  The  good  spirits 
who  are  to  be  instructed  are  cuuveved  thither  by  the 
Lord,  when  they  have  passed  tlmmgh  their  second  state 
in  the  world  of  spirits;  but  still  not  all;  for  they  who 
had  been  instructed  in  the  world  were  there  also  pre- 
pared by  the  Lord  for  heaven,  und  are  conveyed  into 
heaven  by  another  way  ;  some  iunnediately  after  death; 
some  after  a  short  stay  witii  ^uod  si)irits,  where  the 
grosser  things  of  their  thoui^hts  and  affections,  which 
they  contracted  from  honors  ai;*i  riches  ia  the  world,  are 
removed,  and  thus  they  are  im rilled.  Some  are  tirst 
vastated,  which  is  effected  in  places  under  the  soles  of 
the  feet,  which  are  called  the  I>nver  earth,  where  some 
suffer  severely;  these  are  tliey  wlio  have  confirmed 
themselves  in  falsities,, and  still  liave  led  good  lives;  for 
falsities  confirmed  inhere  with  uiiuh  force,  and  until  they 
are  dispersed,  truths  cannot  be  seen,  thus  cannot  be  re- 
ceived. But  the  subject  of  vastations  with  the  modes 
in  which  they  are  effected,  ha.s  I.een  treated  of  in  the 
Heavenly  Arcana. 

514.  All  who  are  in  places  of  instruction  dwell  dis- 
tinct among  themselves  ;  for  they  are  severally  as  to 
their  interiors  connected  with  the  societies  of  heaven  to 
which  they  are  about  to  conic.      Since  therefore  the 


THIRD  BTATE  AFTER  DEATH. 


313 


societies  of  heaven  are  arranged  according  to  a  heavenly 
form  (see  above,  n.  200-212),  so  likewise  are  the  places 
where  instructions  are  given  ;  on  which  account,  when 
those  places  are  viewed  from  heaven,  there  appears  there 
as  it  were  a  heaven  in  a  lesser  form.  Tliey  extend 
themselves  in  length  from  east  to  west,  and  in  breadth 
from  south  to  north ;  but  the  breadth  to  appearance  is 
less  than  the  length.  The  arrangement  in  general  is  sis 
follows.  In  front  are  those  who  died  infants,  and  have 
been  brought  up  in  heaven  to  the  age  of  early  youth, 
who,  after  passing  the  state  of  their  infancy  with  those  w  ho 
have  had  i  he  care  of  them,  are  brought  thither  by  the 
Lord  and  instructed.  Behind  them  are  the  jjlaces  where 
tho.se  are  instructed  who  died  adults,  and  who  in  the 
world  were  in  the  affection  of  truth  from  the  good  of 
life.  Behind  them  are  thev  who  have  professed  tlie 
Mahometan  religion,  and  in  the  world  have  led  a  moral 
life,  and  acknowledged  one  Divine,  and  tlie  Lord  as  the 
very  I'rophet;  these,  when  they  recede  from  Mahomet, 
because  he  is  not  able  to  help  them,  accede  to  the  Lord, 
and  worship  llim,  and  acknowledge  His  Divine,  and 
then  are  instructed  in  the  Christian  religion.  Behind 
these,  more  to  the  north,  are  the  places  of  instruction  of 
various  heathen  nations,  who  in  the  world  have  led  a 
good  life  in  conformity  with  their  religion,  and  have 
thereby  ac({uired  a  sj)ecies  of  conscience,  and  have  doue 
what  is  just  and  right,  not  so  much  on  account  of  the 
laws  of  their  government,  but  on  ai-couut  of  thti  laws  of 
reli};ion,  whicdi  they  believed  ought  to  be  devoutly  ob- 
served, and  in  no  way  violated  by  deeds.  All  these, 
when  they  are  instructed,  are  easily  led  to  acknowledge 
the  Lord,  because  it  is  impressed  on  their  hearts  that 
God  is  not  invisible,  but  visible  under  a  human  form. 
These  in  number  exceed  all  the  rest ;  and  the  beat  of 
them  are  from  Africa. 

516.     But  all  are  not  instructed  in  a  similar  manner, 
iior  by  similar  societies  of  heaven.    They  who  from  in- 


Pre^i^^*^W^^tt^^  *■ 


344 


HEAVENT  AND  HELL. 


fancy  have  been  educated  in  heaven,  are  instructed  hy 
angels  of  the  interior  heavens,  since  they  have  nut  im- 
bibed falsities  from  falsities  of  religion,  nor  delilcd  their 
spiritual  life  by  grossness  from  honors  and  riches  in  the 
world.  Tiiev  Avho  have  died  adult  are  mostly  iusiructevl 
by  angels  of  the  lowest  heaven,  because  these  angels  are 
more  suited  to  them  than  the  angels  of  tlie  interior 
heavens,  for  the  latter  are  in  interior  wisdom,  which  is 
not  as  yet  received.  But  the  Mahometans  are  instructed 
by  angels  who  hsid  before  been  in  tlie  same  religion,  and 
had  l)een  converted  to  Christianity.  Tiie  lieathen  like- 
wise are  instructed  by  their  resi)e(;tive  angels. 

516.  AH  instruction  is  given  there  from  doctrine 
derived  from  the  Word,  and  not  from  the  Word  without 
doctrine.  Christians  are  instructed  from  heavenly  doc« 
trine,  which  is  in  perfect  agreement  with  the  internal 
sense  of  the  Word.  All  others,  as  the  Mahometan?  and 
the  heatlieu,  are  instructed  from  doctrines  adecjuato  to 
their  apprehension,  which  differ  from  heavenly  doctrines 
only  in  this,  that  spiritual  life  is  taught  by  moral  life, 
in  agreement  with  the  good  dogmas  of  their  religion, 
from  which  they  have  derived  their  life  in  the  world. 

517.  Instrncti(m8  in  the  heavens  differ  from  in- 
structions on  earth  in  this,  that  knowledges  are  not 
committed  to  the  memory,  but  to  the  life ;  for  the  mem- 
ory of  spirits  is  in  their  life,  inasmuch  as  they  receive 
and  imbibe  all  things  which  are  in  agreement  with  their 
life,  and  do  not  receive,  still  less  imbibe,  those  tilings 
whicii  are  not  in  agreement;  for  spirits  are  affections, 
and  thence  in  a  human  form  similar  to  their  affec- 
tions. This  being  the  case  with  them,  the  affection  of 
truth  is  continually  inspired  for  the  sake  of  the  uses  of 
life ;  for  the  Lord  provides  that  every  one  may  love 
the  uses  suited  to  his  genius,  which  love  is  also  e.xalted, 
bv  the  hope  of  becoming  an  angel.  And  whereas  all 
the  u.ses  of  heaven  have  reference  to  tiie  common  use, 
which  is  for  the  Lord's  kingdom,  this  kiugilom  being 


I  i 


THIRD  STATE  AFTER  DEATH. 


345 


their  country,  and  whereas  all  special  and  particular 
usos  are  excellent  in  proportion  as  they  more  nearly  and 
UK^re  fully  re.gard  that  common  use,  therefore  all  special 
and  particular  uses,  which  are  innumerable,  are  good  and 
heavenly.  With  every  one  therefore  the  affection  of 
trat,h  is  conjoined  with  the  affection  of  use,  insomuch 
that  they  act  as  one  ;  truth  is  thus  implanted  ^n  use,  so 
that  the  truths  which  tliey  learn  are  truths  of  use.  Thus 
angelic  sjjirits  are  instructed  and  prepared  for  heaven. 
The  affection  of  truth  suitable  for  use  is  insinuated  bv 
various  means,  most  of  which  are  unkjiown  in  tlie  world  ; 
chielly  by  representatives  of  uses,  whicli  in  the  spiritual 
world  are  exhiliiteil  by  a  tliousand  methods,  and  with 
such  delights  and  pleasures  that  they  penetrate  the 
s|)irit,  from  the  interit)rs  which  are  of  liis  mind  to  tlie  e.x- 
teriors  which  are  of  his  body,  and  thus  affect  the  A\hole. 
Hence  the  spirit  becomes  as  it  were  his  own  use  ;  and  so 
when  lie  comes  into  his  own  society,  into  which  he  is 
initiated  by  instruction,  he  is  in  his  own  life  when  in  his 
own  use.  From  these  things  it  may  be  manifest  that 
knowledges,  which  are  external  truths,  do  nut  intnuluce 
any  one  into  heaven,  but  the  life  itself,  which  is  the  life 
of  use,  implanted  by  knowledges. 

518.  There  were  some  spirits  who,  from  what  they 
had  conceived  in  the  world,  had  persuaded  themselves 
that  they  should  come  into  heaven  and  be  received  be- 
fore others,  because  they  were  learned  and  knew  many 
thini;s  from  the  Word  and  from  the  doctrines  of  their 
churches,  believing  thus  that  they  were  wise,  and  that 
they  were  meant  by  those  of  whom  it  is  said  that  t/iei/ 
shall  shine  as  the  splendor  of  the  firmament,  and  as  the  stars 
(Daniel,  xii.  3).  But  examination  was  made  whether 
thrir  knowledges  resided  in  the  memory,  or  in  the  life. 
They  who  are  in  the  genuine  affection  of  truth,  tlius  for 
the  sake  of  uses  separate  from  corporeal  and  worldly 
thing.s,  which  uses  in  themselves  are  spiritual,  after  they 
had   been  instructed,   were  also  received  into  heaven; 


346 


HEAVEX  AND  IIELL. 


and  it  was  then  given  them  to  know  what  it  is  that  shines 
in  heaven,  namely,  that  it  is  divine  truth,  which  ia  there 
the  light  of  heaven,  in  use,  which  is  a  plane  that  receives 
the  rays  of  that  light,  and  which  turns  them  into  various 
sjdendors.     But  tliey  with  whom  knowledges  only    re- 
sided in  the  memory,  and  who  had  procured  by  means  of 
them  the  faculty  of  reasoning  about  truths,  and  of  con- 
firming those  things  which  they  received  as  principles, 
which,   though  false,   after  confirmation   they  siw   as 
truths ;  these,  inasmuch  as  they  were  in  no  light  of 
heaven,  and  were  yet  in  the  belief,  from  the  pride  which 
frequently  adheres  to  such  intelligence,  that  they  were 
more  learned  than  others,  and  shoul'd  thus  come  into 
heaven,  and  be  served  by  the  angels,  were  therefore,  for 
the  purpose  of  rescuing  them  from  their  infatuated  faith, 
taken  up  to  the  first  or  lowest  heaven,  that  they  might 
be  brought  into  some  angelic  society.     But  wlien  they 
were  in  the  first  entrance,  at  the  influx  of   the  light  of 
heaven,  they  began  to  be  darkened  in  their  eyes,  then 
to  be  disturbed  in  their  understandings,  and  at  length  to 
pant  like  persons  at  the  point  of  death  ;  and  wlieu  they 
felt  the  heat  of  heaven,  which  is  heavenly  love,  they  be- 
gan to  be  inwardly  tormented.     They  were  therefore 
cast  down,  and  were  afterwards  instructed  that  knowl- 
edges do  not  make  an  angel,  but  the  life  itself  which  is 
obtained   by   knowledges;  since   knowledges  viewed  iu 
themselves  are  out  of  heaven,  but  life  procured  by  knowl- 
edges is  within  heaven. 

619.  After  spirits  have  been  by  instructions  pre- 
pared for  heaven  iu  the  above-mentioned  places,  which 
is  effected  iu  a  short  time,  on  account  of  their  being  iu 
spiritual  ideas,  which  comprehend  several  things  to- 
gether, they  are  then  clotlied  with  angelic  garments, 
which  are  mostly  white,  as  of  fine  linen  ;  and  thus  they, 
are  brought  to  the  way  which  tends  upwards  to  heaven, 
and  are  delivered  to  the  angel-guards  there,  and  are 
afterwards  received  by  other  angels  and  introduced  into 


NONE  SAVED  BY  IMMEDIATE  MERCY.       347 


societies,  and  into  many  blessed  things.  Every  one  is 
next  led  by  the  Lord  into  his  own  society,  which  also  is 
effected  by  various  ways,  sometimes  by  winding  jjaths. 
The  ways  by  which  they  are  led  are  not  known  to  any 
angel,  but  to  tlie  Lord  alone.  When  they  come  to  their 
own  society,  their  interiors  are  then  opened,  and  since 
t  lese  are  conformable  to  the  interiors  of  tiie  angels  who 
are  in  that  society,  they  are  therefore  immediately  ac- 
knowledged and  received  with  joy. 

520.  To  what  has  been  said,  I  would  add  some- 
thing  remarkable  about  the  ways  which  lead  from  those 
places  to  lieaven,  and  by  which  the  novitiate  angels  are 
introduced.  There  are  eight  ways,  two  from  each  place 
of  instruction,  one  going  up  towards  the  east,  the  other 
to  the  west ;  they  who  come  into  the  Lord's  celestial 
kingdom,  are  introduced  by  the  eastern  way,  but  they 
who  come  to  the  spiritual  kingdom,  are  introduced  by 
the  western  way.  The  four  wavs  which  lead  to  the 
Lord's  celestial  kingdom,  appear  adorned  witli  olive  trees 
and  fruit  trees  of  various  kinds;  but  those  which  lead  to 
the  Lord's  spiritual  kingdom,  appear  adorned  with  vines 
and  laurels.  This  is  from  correspondence,  because 
vines  and  laurels  correspond  to  the  affection  of  truth  and 
to  its  rises,  whilst  olives  and  fruits  correspond  to  the 
affection  of  good  and  its  uses. 


NO  ONE   C0ME3  INTO   HEAVEN  FUOM   IMMEDIATE 

MEliCr. 

521.  They  who  are  not  instructed  about  heaven  and 
the  way  to  heaven,  also  about  the  life  of  heaven  with 
man,  suppose  that  to  be  received  into  heaven  is  the  mere 
effect  of  mercy,  which  is  granted  to  those  who  are  in 
faith,  and  for  whom  the  Lonl  intercedes,  thus  that  it  is 
merely  admission  out  of  favor;  consequent!/,  that  all 


348 


HEAVEN  AND  HELL. 


men  whatsoever  may  be  saved  by  the  Lord's  pood  pleas- 
lire;  and  indeed,  some  conceive  that  this  may  be  the  case 
even  with  all  in  hell.  But  such  persons  are  totally  un- 
acquainted with  the  nature  of  man,  that  his  quality  ia 
just  such  as  his  life  is,  and  that  his  life  is  sach  as  his 
love  is,  not  only  as  to  the  interiors  which  are  of  his  will 
and  understandiujr,  but  also  as  to  the  exteriors  which 
are  of  his  body  ;  and  that  the  corporeal  form  is  only  an 
external  form,  in  which  the  interiors  present  themselves 
in  effect  ;  and  hence  that  the  whole  man  is  his  <»wu  love 
(see  above,  n.  363).  Nor  are  they  aware  that  tiie  body 
does  not  live  from  itself,  but  from  its  spirit,  and  that  the 
spirit  of  man  is  his  very  affection  itself,  and  that  his 
spiritual  body  is  nothing  else  but  the  man's  affection  in  a 
human  form,  such  as  it  also  appears  in  after  death  (see 
above,  n.  4:)3-4()0)  So  long  as  these  things  are  un- 
known, man  may  be  induced  to  believe  that  salvation  is 
nothing  but  the  good  pleasure  of  the  Lord,  which  is 
called  mercy  and  grace. 

522.  But  it  shall  first  be  told  what  divine  mercy  is. 
Divine  mercy  is  pure  mercy  towards  the  whole  human 
race  to  save  it,  and  it  is  likewise  continual  with  every 
man,  and  in  no  case  recedes  from  any  one  ;  so  that  every 
one  is  saved  who  can  be  saved.  And  yet  no  one  can  be 
saved  but  by  divine  means,  which  means  are  revealed  by 
the  Lord  in  the  Word.  Divine  means  are  what  are 
called  divine  truths  ;  these  teach  in  what  manner  man 
ought  to  live  that  he  may  bo  saved  ;  by  those  truths  the 
Lord  leads  man  to  heaven,  and  by  them  implants  in  him 
the  life  of  heaven.  This  the  Lord  does  with  all ;  but  the 
life  of  heaven  cannot  be  implanted  in  any  one  unless  he 
abstains  from  evil,  since  evil  opjioses.  So  far  therefore 
as  man  abstains  from  evil,  so  far  the  Lord  out  of  pure 
mercy  leads  liim  by  His  divine  means,  and  this  from  in- 
fancy to  the  end  of  his  life  in  the  world,  and  afterwards 
to  eternity.  This  is  the  divine  mercy  which  is  meant. 
Hence  it  is  evident  that  the  mercy  of  the  Lord  is  pur© 


NOXE  SAVED  BY  IMMEDIATE  MERCY.   349 

mercy,  but  not  immediate,  that  is,  such  as  to  save  all  out 
of  good  pleasure,  however  they  may  have  lived. 

623.  The  Lord  never  acts  contrary  to  order,  because 
He  Himself  is  Order.  The  divine  truth  proceeding  from 
the  Lord  is  what  makes  order,  and  divine  truths  are  the 
laws  of  order,  according  to  which  the  Lord  leads  man. 
For  this  reason  to  save  man  by  immediate  mercy  is  con- 
trary to  divine  order,  and  what  is  contrary  to  divine  order 
is  contrary  to  the  Divine.  Divine  order  is  heaven  v.  ith  man, 
which  order  man  had  perverted  with  himself  by  a  life  con- 
trary to  the  laws  of  order,  which  are  divine  truths.  Into 
that  order  man  is  brought  back  by  the  Lord  out  of  pure 
mercy,  by  means  of  the  laws  of  order  ;  ami  so  far  as  lio 
is  brought  back,  so  far  he  receives  heaven  in  himstdf, 
and  he  wiio  receives  heaven  in  himself,  c<»raes  into 
heaven.  Hence  again  it  is  evident  that  the  divine  mercy 
of  the  Lord  is  pure  mercy,  but  not  immediate  mercy. 

524.  If  men  could  be  saved  by  immetliate  mercy, 
all  would  lie  saved,  even  they  who  are  in  hell;  and  in- 
deed there  would  be  no  hell,  because  the  Lord  is  mercy 
itself,  love  itself,  and  goodness  itself.  It  is  therefui-o 
contrary  to  His  Divine  to  sav  that  He  is  able  to  save  all 
immediately,  and  does  not  save  them.  It  is  known  from 
the  Word  that  the  Lord  wills  the  salvation  of  all,  and 
the  damnation  of  no  one. 

625.  Most  of  those  who  come  from  the  Christian 
world  into  the  other  life  bring  with  them  this  faith,  that 
they  are  to  be  saved  by  immediate  mercy,  for  they  im- 
plore that  mercy  ;  but  on  examination  it  is  found  that 
they  believed  that  to  come  into  heaven  consists  in  mere 
admission,  and  that  those  who  are  let  in  are  in  heavenly 
joy,  being  not  at  all  aware  what  heaven  is,  and  what 
lieaveuly  joy  is.  They  are  therefore  told  that  heaven  is 
not  denied  by  the  Lord  to  any  one,  and  that  they  may  be 
let  in  if  they  desire  it,  and  may  likewise  tarry  there. 
They  who  desired  this  have  also  been  admitted,  but 
when  they  were  at  the  first  threshold,  they  were  seized 


I 


350 


HEAVEN  AND  HELL. 


with  such  anguish  of  heart,  from  the  access  of  heavenly 
heat,  which  is  the  love  in  which  angels  are,  and  from 
the  influx  of  heavenly  light,  which  is  divine  truth,  that 
they  perceived  in  themselves  infernal  torment  instead  of 
heavenly  joy,  and  in  consequence  of  the  shock  they  cast 
themselves  down  headlong.  Thus  they  were  instructed 
by  living  experience,  that  heaven  cannot  be  given  to  any 
one  from  immediate  mercy. 

526.      I   have  occasionally  spoken   on   this  sn1)ject 
with  angels,  and  have  told  them  that  most  of  those  iu 
the  world  who  live  in  evil,  when  thev  talk  with  others 
about  heaven  and  eternal  life,  express  no  other  idea  than 
that  to  come  into  lieaven  is  merely  to  be  admitted  from 
mercy  alone  ;  and   that  this  is  especially   believed   by 
those  who  make   faich   the  only  medium  of  salvation. 
For  such  persons,  from  the  principles  of  their  religion, 
have  no  respect   to  the  life,  and  to  the  deeds  of  love 
which  make  the  life,  thus  neither  to  any  other  means  by 
which  the  Lord  implants  heaven  in  man,  and  renders  him 
receptive  ol  heavenly  joy  ;  and  wiiereas  they  thus  reject 
every  actual  means,  they  establish  the  necessary  coUvse- 
quence  that  man  comes  into  heaven  from  mercy  alone, 
to  which  they  believe  that  God  the  Father  is  moved  by 
the  intercession  of  the  Son.     To  these  things  the  angels 
said,  that  they  knew  that  such  a  tenet  follows  of  neces- 
sity from  the  preconceived   principle   respecting  faith 
alone  ;  and  that  inasmuch  as  that  tenet  is  the  head  of  all 
the  rest,  and  into  that,  because  it  is  not  true,  no  light  from 
heaven  can  flow,  from  this  comes  the  ignorance  in  which 
the  church  is  at  this  day,  in  regard  to  the  Lord,  heaven, 
the  life  after  deatli,  heavenly  joy,  the  essence  of  love  and 
charity,  and  iu  general  respecting  good  and  its  conjunc- 
tion with  truth ;  consequently  respecting  the  life  of  man, 
whence  it  is,  and  what  is  its  quality,  which  yet  no  ouq 
ever  derives  from  thought,  but  from  will  and  the  deeds 
thence,  and  only  so  far  from  thought  as  thought  partakes 
of  the  will,  thus  not  from  faith,  only  so  far  as  faith  is 


NOI^  SAVED  BY  IMMEDIATE  MERCY.   351 


grounded  in  love.     The  anirels  grieve  that  these  same 
])ersons  do  not  know  that  faith  alone  cannot  exist  with 
any  one,  inasmuch  as  faith  without  its  orii:in,  which  is 
love,  is  merely  science,  and  with  some  a  kind  of  persua- 
8on  which  has  the  seml)lanceof  faith  (see  above,  n.  432), 
and  is  not  in  the  life  of  man,  but  out  of  it,  since  it  is 
separated  from  the  man  if  it  does  not  cohere  with  his 
love.     They  further  said  that  they  who  are  in  such  a 
principle  concerning  the  essential  medium  of  salvation 
with  man,  cannot  do  otherwise  than  believe  in  immediate 
mercy,  because  they  perceive  from  natural  light,  and 
likewise  from  the  experience  of  sight,  that  faith  separate 
does  not  make  the  life  of  man,  since  they  who  lead  an 
evil  life  can  think  and  persuade  tliemselves  in  like  man- 
ner as  others      Hence  it  comes  to  be  believed  that  the 
wicked  can  be  saved  alike  with  the  good,  provided  only 
that  at  the  hour  of  death  tiiey  speak  with  confidence  of 
intercession,  and  of  niercy   l>y  tliat   intercession.     The 
angels  professed  that  they  have  never  yet  seen  any  one 
who  had  lived  an  evil  life,  received  into  heaven  of  imme- 
diate mercy,  however  he  had  sj)oken  in  the  world  from 
that  trust  or  confidence  which  is  understood  by  faith  ia 
an  eminent  sense.    On  being  questioned  about  Abraham, 
Isaac,  Jacob,  David,  and  the  a|>ostles,  whether  they  were 
not  received  into  heaven  of  immediate  mercy,  they  replied, 
that  not  one  of  them  was  so  received,  but  every  one  ac- 
cording to  his  life  in  the  world  ;  that  they  knew  where 
thev  were,  and  that  they  were  not  in  more  estimation 
there  than  others.     The  reason,  they  said,  that  they  are 
mentioned  with  honor  in  the  Word,  is,  that  by  them  ia 
the  internal   sense  is   meant   tlie   Lord;  by   Abraham, 
Isaac,  and  Jacob,  the   Lord  as  to  the   Divine  and  the 
Divine  Human;  l)y   David  the  Lord  as  to  the  Divine 
lloyalty,  and  by  the  apostles  tlie  Lord  as  to  divine  truths. 
They  added  that  they  have  uo  perception  at  all  of  the 
men  when  the  Word  is  read  by  man,  inasmuch  as  their 
names  do  not  enter  heaven;  but  instead  of  them  thejr 


352 


HEAVEN-   AND  HETJ.. 


have  a  perception  of  the  Lord,  as  just  describeil  ;  and 
that  therefore  in  the  Word  which  is  in  heaven  (see  aliove, 
u.  259),  they  are  no  where  mentioned,  inasinucli  us  chat 
Word  is  the  internal  sense  of  the  Word  which  is  iu  the 
world. 

527.     lean  testify  from  much  experience  that  it  is 
impossible  to  implant  the  life  of  heaven  in  those  who 
have  iu  the  world  led  a  life  opposite  to  tlie  life  of  heaven. 
There  were  some  who  believed  that  they  should   easily 
receive  divine  truths  after  death,  when  they  heard  theui 
from  the  au^^els,  and  that  they  should  believe  them,  and 
should  thenchani^e  their  lives,  and  thus  could  be  received 
into  lieaven.     But  this  was  tried   with  very  many,  yet 
only  with  those  who  were  in  such  a  belief,  to  whom  tlie 
trial  was  permitted  in  order  that  they  mij,'ht  know  that 
repentance  is  not  fjjiven  after  death.     Some  of  those  wiili 
whom  the  trial  was  made,  understood  truths  and  seemed 
to  receive  them,  but  as  soon  as  they  turned  to  the  life  of 
their  love,  they  rejected  them,  and  even  spoke  a;;ainst 
them.     Some  rejected  them  immediately,  beinj?  uiiwill- 
inf?  to  hear  them.     Some  were  desirous  that  the  life  of 
their  love,  wliich  they  had  acquired  from  the  world,  mi<;ht 
be  taken  away  from  them,  and  that  an,i;olic  life,  or  the 
life  of  iieaven  mii;ht  be  infused  in  its  place      This  li:;e- 
wise,  by  permission,  was  accomplished,  but  when  the  life 
of  I  joir  love  vvas  taken  away,  they  lay  as  dead,  and  had 
no  !  /.i.;er  the  use  of  their  faculties.     From  these  and 
other    kinds  of  experience   the   simply  good  were   in- 
structed, that  the  life  of  any  one  cannot  in  any  wise  l>e 
changed   after   death,  and  that  evil  life  cannot  in  any 
degree  be  transmuted  into  good  life,  or  infernal  life  into 
angelic,  inasmuch  as  every  spirit,  from  head  to  foot,  is 
in  quality  such  as  his  love  is,  and  thence  such  as  ids  life 
is,  and  thus  to  transmute  this  life  into  the  opposite  is 
altogether  to  destroy   the  spirit.      The   angels   declare- 
that  it  were  easier  to  change  a  night-bird  into  a  dove, 
and  an  owl  into  a  bird  of  paradise,  than  an  infernal  spirit 


NOT  DIFFICULT  TO  LIVE  FOR  IIEAVEI^-.       353 


into  an  angel  of  heaven.  That  man  after  death  remains 
of  such  a  quality  as  his  life  had  been  in  the  world,  may 
be  seen  above  in  its  own  chapter  (n.  470-484).  From 
these  things  it  may  now  be  manifest,  that  no  one  can 
be  received  into  heaven  by  immediate  mercy. 


IT  IS  NOT  80  DIFFICULT  TO  LIVE  THE  LIFE  THAT 
LEADS  TO  HEAVEN  AS  IS  BELIEVED. 

628.  Some  people  believe  that  to  live  the  life  which 
leads  to  heaven,  which  is  called  spiritual  life,  is  difficult, 
because  they  have  been  told  t!iat  man  must  renounce  the 
world,  and  deprive  himself  of  the  lusts  which  are  called 
lusts  of  the  body  and  the  flesh,  and  that  he  mu.st  live 
spiritually.  And  these  things  they  do  not  understand 
otherwise  than  that  they  mast  reject  worldly  thing's, 
which  consist  chiefly  iu  riches  and  honors  ;  tliat  tliey 
must  walk  continually  iu  pious  meditation  about  God, 
about  salvation,  and  about  eternal  life  ;  and  that  they 
must  spend  their  life  in  prayers,  and  in  reading  the 
Word  and  pious  books.  This  they  esteem  to  be  re- 
nouncing the  world,  ajid  living  in  the  spirit  and  not  iu 
the  flesh.  But  that  tlie  case  is  altogether  otherwis3  it 
has  been  given  me  to  know  by  much  experience,  and  from 
conversation  with  the  angels;  and  indeed  that  they  who 
renounce  the  world  and  live  iu  the  spirit  in  this  manner, 
procure  to  themselves  a  sorrowful  life,  which  is  not  re 
ceptive  of  heavenly  joy  ;  for  with  every  one  his  own  life 
remains.  But  to  the  intent  that  man  may  receive  the 
life  of  heaven,  it  is  quite  necessary  that  he  live  in  the 
world  and  engage  in  its  business  and  employments,  and 
that  he  then  by  moral  and  civil  life  receive  spiritual  life  ; 
and  that  spiritual  life  cannot  otherwise  be  formed  with 
mau,  or  his  spirit  prepared  for  heaven.    For  to  live  in- 


^^■^um^titiiA'iiliit'^imMii'if^f''''  %\*  *''  ^i^'r 


i-H*''M'«iaMi  I' 'h  M'iisi>K|iiV.^t''!wa|--iffi( 


"\ 


85^. 


HEAVEN  AND  HELL. 


ternal  life  and  not  external  at  the  same  time,  is  like 
dwellinff  in  a  house  which  has  no  foundation,  which 
gradually  either  sinks,  or  becomes  full  of  chinks  and 
breaches,  or  totters  till  it  falls. 

529.     If  the  life  of  man  be  viewed  and  explored  by- 
rational  intuition,  it  is  discovered  to  be  threefold,  namely, 
spiritual  life,  moral  life,  and  civil  life,  and  those  lives 
distinct  from  each  other.     For  there  are  men  who  live  a 
civil  life,  and  yet  not  a   mond   and   spiritual  life;  and 
there  are  men  who  live  a  moral  life,  and  still  not  a  spir- 
itual ;  and  there  are  those  who  live  both  a  civil  life  and  a 
moral  life,  and  at  the  same  time  a  spiritual  life.     The 
latter  are  they  who  live  the  life  of  heaven,  but  the  former 
are  they  who  live  the  life  of  the  world  separate  from 
the  life  of  heaven.     From  these  things  it  may  be  mani- 
fest, in  the  tirst  place,  that  spiritual  life  is  not  separate 
from  natural  life,  or  from  the  life  of  the  world,  but  that 
the  former  is  conjoined  with  the  latter  as  the  soul  with 
its  body,  and  tliat  if  it  were  separated,  it  would  be  like 
dwelling  in  a  house  without  any  foundation,  as  was  said 
above.     For  moral  and  civil  life  is  the  activity  of  spir- 
itual life,  since  it  is  of  spiritual  life  to  will  well  and  of 
moral  and  civ  il  life  to  act  well,  and  if  the  latter  be  sepa- 
rated from  the  former,  spiritual  life  consists  merely  in 
thought  and  speech,  and  will  recedes,  because  it  has  no 
support ;  and  yet  will  is  the  very  spiritual  itself  of  man. 
530.     That  it  is  not  so  difficult  as  it  is  believed  to  live 
the  life  which  leads  to  heaven,  may  be  seen  from  what 
now  follows.     Who  cannot  live  a  civil  and  moral  life, 
since  every  one  from  infancy  is  initiated  into  it,  and  from 
life  in  the  world  is  acquainted  with  it  ?     Every  one  also 
does  lead  such  a  life,  the  bad  and  the  good   alike ;  for 
who  does  not  wish   to  be  called  sincere,  and  who  does 
not  wish  to   be   called  just  ?     Almost  all  exercise  sin- 
cerity and  justice    in    externals,   insomuch    that   they 
appear  as  if  they  were  sincere  and  just  in  heart,  or  as  if 
they  acted  from  real  sincerity  and  justice.    The  spiritual 


NOT  DIFFICULT  TO  LIVE  FOR  HEAVEN.      355 


man  ought  to  live  in  like  manner,  which   he  may  do  as 
easily  as  the  natural  man,  but  with  this  difference  only, 
that  the  spiritual  man  believes  in  the  Divine,  and  that 
he  acts  sincerely  and  justly,  not  merely  because  it  is  ac- 
cording to  civil  and  moral  laws,  but  also  because  it  is 
according  to  divine  laws.     For  the  8|iiritual  man,  inas- 
much as   he   thinks  about   divine  things  when   he  acts, 
communicates  with  the  angels  of  heaven,  an»l  as  far  as 
he  does  this,  he  is  conjoined  with  them,  and  thus  his  in- 
ternal man  is  opened,  which  viewe*^  in  itself  is  a  spiritual 
man.     When   man  is  of  such  a  character,  he  is  then 
adopted  and  led   by  the   Lord  while  he  himself  is   not 
aware  of  it,  and  then  in  doing  acts  of  sincerity  and  jus- 
tice which  are  of  moral  and  civil  life,  he  does  them  from 
a  spiritual  origin  ;  and  to  do  what  is  sincere  and  just 
from  a  spiritual  origin,  is  to  do  it  from  sincerity  and  jus- 
tice itself,  or  to  do  it  from  the  heart.     His  justice  and 
sincerity  in  the  external  form  appear  altogether  like  the 
justice  and  sincerity  with   natural   men,  even  with  evil 
and  infernal  men  ;  but  in  the  internal  form  they  are  al- 
together dissimilar.    For  evil  men  act  justly  and  sincerely 
merely  for  the  sake  of  themselves  and  tJie  world  ;  and 
therefore  if  they  did  not  fear  the  law  and  its  penalties, 
also  the  loss  of  reputation,  of  honor,  of  gain,  and  of  life, 
they  would  act  altogether  insincerely  and  unjustly,  inas- 
much  as  they  neither  fear  God  nor  any  divine  law,  and 
are  not  restrained  by  any  internal  bond.     They  would 
therefore  in  such  case  to  the  utmost  of  their  power  de- 
fraud, plunder,  and  spoil  others,  and  this  from  delight. 
That  they  are  inwardly  of  such  a  character,  appears  es- 
pecially from  persons  of  a  similar  cliaracter  in  the  other 
life,  where  external  things  are  removed  from  every  one. 
and  his  internals  are  opened,  in  which  finally  they  live 
to  eternity  (see  above,  n.  499-.'511).     Those  persons,  in- 
asmuch as  they  then   act  without   external   restraints, 
_which   are,  as  was  said  above,  fear  of  the  Law,  of  the 
loss  of  reputation,  of  honor,  of  gain,  and  of  life,  act  in- 


356 


HEAVEN  AND  HELL. 


sanelv,  and  laugh  at  siucerity  and  justice.  But  they 
who  have  acted  sincerely  and  justly  from  regard  to 
divine  laws,  when  external  things  arc  taken  away  and 
they  are  left  to  things  internal,  act  wisely,  because  they 
are' conjoined  with  angels  of  heaven,  from  whom  \yisdoni 
is  communicated  to  them.  From  these  things  it  may 
DOW  first  be  manifest,  that  the  spiritual  man  can  act  just 
like  the  natural  man,  as  to  civil  and  moral  life,  provided 
he  be  conjoined  to  the  Divine  as  to  the  internal  man,  or 
as  to  will  and  thought  (see  above,  u.  358-360). 

531.     The  laws  of  spiritual  life,  the  laws  of  civil 
life,  and  the  laws  of  moral  life,  are  also  delivered  in  the 
ten  precepts  of  the  decalogue  ;  in  the  three  first  the  laws 
of  spiritual  life,  in  the  following  four  the  laws  of  civil 
life,  and  in  the  three  last  the  laws  of  moral  life.     The 
merely  natural  man  lives,  in  external  form,  according  to 
the  same  precepts,  in  like  manner  as  the  spiritual  man  ; 
for  in  like   manner    he  worships   the    Divine,  goes   to 
church,  hears  sermons,  composes  his  face  to  devotion ; 
he  does  not  commit  murder,  nor  adultery,  nor  theft, 
does  not  bear  false  witness,  does  not  defraud   his  com- 
panions of  their  goods.    But  these  things  he  does  merely 
for  the  sake  of  himself  and  the  world,  to  keep  up  ap- 
pearances; hence  the  same  person  in  the  internal  form 
is  just  opposite  to  what  he  appears  in  the  external ;  be- 
cause in  heart  he  denies  the  Divine,  in  worship  acts  the 
hypocrite,  and  when  he  is  left  to  himself  and  his  own 
thoughts,  laughs  at  the   holy  things  of  the  church,  be- 
lieving that  they  merely  serve  as  a  restraint  for  the  sim- 
ple multitude.     Hence  it  is  that  he  is  wholly  disjoined 
from  heaven,  and  so  because  he  is  not  a  spiritual  man, 
he  is  neither  a  moral  man  nor  a  civil  man  ;  for  thou<,'h 
he  does  not  commit  murder,  still  he  bears  hatred  towards 
every  one  who  opposes  him,  and  from  hatred  burns  with 
revenge ;   and  unless    civil   laws  and   external   bonds, 
which"are  fears,  restrained  him,  he  would  commit  mur- 
der ;  and  because  he  lusts  after  this,  it  follows  that  he 


NOT  DIFFICULT  TO  LIVE  FOR  HEAVEN.      357 

continually  commits  murder.  Although  he  does  not 
commit  adultery,  still  because  he  believes  it  allowable, 
he  is  perpetually  an  adulterer ;  fur  as  far  as  he  can,  and 
as  often  as  it  is  permitted,  he  commits  it.  Although  he 
does  not  steal,  yet  iniusmuch  as  he  covets  the  goods  of 
others,  and  regards  fraud  and  evil  arts  as  not  contrary 
to  law,  in  intent  he  is  continually  acting  the  thief.  The 
case  is  similar  as  to  the  precepts  of  moral  life,  which 
teach  not  to  bear  false  witness  and  not  to  covet  the 
goods  of  others.  Such  is  the  character  of  every  man 
who  denies  the  Divine,  and  who  has  not  a  conscience 
grounded  in  religion.  That  such  is  his  proper  character 
appears  manifestly  from  similar  spirits  in  tlie  other  life, 
when,  on  the  removal  of  things  external,  they  are  let 
into  their  internals;  then,  inasmuch  as  they  are  sepa- 
rated from  heaven,  they  act  in  unity  with  hell,  and  so 
are  consociated  with  those  who  are  in  hell.  It  is  other- 
wise with  those  who  have  in  heart  acknowledged  the 
Divine,  and  in  the  acts  of  their  lives  have  had  respect  to 
divine  laws,  and  have  acted  according  to  the  three  first 
precepts  of  the  decalogue  equally  as  according  to  the 
rest.  When  these,  on  the  removal  of  things  external, 
are  let  into  their  internals,  they  are  wiser  than  when  in 
the  world  ;  for  when  they  come  into  their  internals,  it  is 
like  coming  from  shade  into  light,  from  ignorance  into 
wisdom,  and  from  a  sorrowful  life  into  a  blessed  one, 
inasmuch  as  they  are  in  the  Divine,  thus  in  heaven. 
These  things  are  said  to  the  intent  that  the  -quality  of 
the  one  and  of  the  other  may  be  known,  though  both 
have  lived  a  similar  external  life. 

532.  Everyone  may  know  that  thoughts  are  con- 
veyed and  tend  according  to  intentions,  or  in  the  direc- 
tion which  a  man  intends  ;  for  the  thought  is  the  'inter- 
nal sight  of  man,  which  in  this  respect  is  like  the 
external  sight,  that  wherev^er  it  is  bent  and  intended, 
thither  it  turn's  and  there  it  abides.  If  therefore  the  'n- 
ternal  sight  or  thought  be  turned  to  the  world  and  there 


Hill 


358 


HEAVEN  AND  HELL. 


abides,  it  follows  that  the  thought  becomes  worldly ;  if 
it  be  turned  to  self  and  self  liouor,  that  it  becomes  cor- 
poreal.    But  if  it  be  turned  to  heaven,  it  follows  that  it 
becomes  heavenly ;    consequently,   if  it   be    turned   to 
heaven,  it  is  elevated  ;  if  to  self,  it  is  drawn  down  from 
heaven,  and  immersed  in  what  is  corporeal;  and  if  to 
the  world,  it  is  also  bent  down  from  heaven,  and  dif- 
fused upon  those  objects  whii  h  are  before  the  eyes.     It 
is  man's  love  which  makes  his  intention,  and  which  de- 
termines his  internal  sight  or  thought  to  its  object ;  thus 
the  love  of  self  to  self  and  its  objects,  the  love  of  the 
world  to  worldly   objects,  and  the  love  of  heaven   to 
heavenly  objects.    Thus  it  may  be  known  what  is   the 
quality  of  the  state  of  man's  interiors,  which  are  of  his 
mind,  provided  his  love  be  known,  namely,  that  the  in- 
teriors of  him  who  loves  heaven  are  elevated  toward^* 
heaven,  and  are  open  above  ;  and  that  the  interiors  of 
him  who  loves  the  world   and   who  loves  himself  are 
closed  upwards,  and  are  open  outwards.     Hence  it  may 
be  concluded  that  if  the  higher  regions  which  are  of  the 
rational  mind  are  closed  upwards,  man  can   no  longer 
see  the  objects  which  are  of  heaven  and  the  church,  and 
that  those  objects  are  with  him  in  thick  darkness;  and 
the  things  which  are  in  thick  darkness  are  either  denied 
or  not  understood.     Hence  it  is,   tliat  they   who  lovo 
themselves  and  the  world  above  all  things,   since  the 
higher  regions  of  their  minds  are  closed,  in  heart  deny 
divine  truths,  and  if  they  speak  at  all  about  them  from 
memory,  still  they  do  not  understand  them.     They  re- 
gard them  also  in  the  same  manner  that  they  regard 
worldly  and  corporeal  things.    Such  being  their  quality, 
they  cannot  give  attention  to  any  thing  but  what  enters 
through  the  senses  of  the  body,  witii  which  also  they  are 
alone    delighted;  and  among   these   are   many   things 
which  are  likewise  filthy,  obscene,  profane,  and  wicked, 
which  things  cannot  be  removed,  because  with  such 
persons  there  is  no  influx  given  from  heaven  into  their 


NOT  DIFFICULT  TO  LIVE  FOR  HEAVEN.      359 


minds,  since  these  are  closed  above,  as  was  said.  The 
intention  of  man,  from  which  his  internal  sight  or 
thought  is  determined,  is  his  will ;  for  what  a  man  wills. 
this  he  intends,  and  what  he  intends,  this  he  thinks.  U 
therefore  hie  iutantion  he  towards  heaven,  his  thouglit 
is  determined  thitlier.and  with  it  his  whole  mind,  which 
is  thus  in  heaven  ;  from  which  he  afterwards  sees  the 
things  which  are  of  the  world  beneath  him,  as  a  person 
looking  from  the  roof  of  a  house.  Hence  it  is  that  the 
man  who  has  the  interiors  of  his  mind  open,  can  see  the 
evils  and  falsities  which  are  with  him,  fur  these  are  be- 
neath the  spiritual  mind ;  and  on  the  other  hand,  the 
man  whose  interiors  are  not  open,  cannot  see  his  owu 
evils  and  falsities,  because  he  is  in  them,  and  not  above 
them.  From  these  things  a  conclusion  may  be  formed 
respecting  the  origin  of  wisdom  in  man,  and  the  origin 
of  insanity,  also  what  will  be  the  quality  of  man  after 
death,  when  he  is  left  to  will  and  to  think,  likewise  to 
act  and  to  speak,  according  to  his  interiors.  These 
things  are  said  also  that  it  may  be  known  what  is  the 
qnality  of  man  interiorly,  however  he  may  appear  out- 
wardly like  to  another. 

533.  That  it  is  not  so  difficult  to  live  the  life  of 
heaven  as  is  believed,  is  evident  now  from  this,  that  it  is 
only  necessary  for  man  to  think,  when  any  thing  presents 
itself  to  him  which  ho  knows  to  be  insincere  and  unjust, 
and  to  which  he  is  inclined,  that  it  ought  not  to  be  done 
because  it  is  contrary  to  the  divine  precepts  If  man 
accustoms  himself  so  to  think,  and  from  so  accustoming 
himself  acquires  a  habit,  he  then  by  degrees  is  conjoined 
to  heaven ;  and  so  far  as  he  is  conjoined  to  heaven,  so 
far  the  higher  regions  of  his  mind  are  opened  ;  and  so 
far  as  those  are  opened,  so  far  he  sees  what  ia  insincere 
and  unjust;  and  in  proportion  as  he  sees  these  evils,  in 
the  same  proportion  tliey  are  capable  of  being  shaken 
off,  since  it  is  impossible  that  any  evil  can  be  shaken  off 
imtil  it  be  seen.    This  is  a  state  into  which  man  may 


fijS'S^'^U'j'i^fJSWlS^^St^to^BSW  Wr^-n<lA*liiiS*'''*^W^'^'^'!l«*'l^^ 


360 


HEAVED  AND  HELL. 


enter  from  free-will,  for  who  is  not  capable  from  free- 
will of  thiukin<r  in  this  manner?  But  when  he  has  made 
a  l)e«,'inniug,  then  tlie  Lord  o|.erate:4  all  j^oods  with  him, 
and 'effects  not  only  that  he  sees  evils,  but  also  that  he 
does  not  will  them,  and  finally  is  averse  to  them.  This 
is  meant  bv  the  Lord's  words,  J///  yoke  is  easy  and  my 
burden  is  lifjht  (Matt.  xi.  30).  It  is  however  to  be  known 
that  the  difficulty  of  so  thin  kin  j:,  and  likewise  of  resisting 
evils,  increases  io  proportion  as  man  from  the  will  com- 
mits evils  ;  for  in  the  same  proportion  he  ac-customs  him- 
self to  evils,  until  at  length  he  does  rot  see  them,  and 
afterwards  loves  them,  and  from  the  delight  of  love  ex- 
cuses them,  and  by  all  kinds  of  fallacies  coulirms  them, 
saving  that  they  are  allowable  and  good.  But  this  is 
the  case  with  those,  who  in  the  age  of  early  youth  plunge 
into  evils  as  without  restraint,  and  then  at  the  same  time 
reject  divine  things  from  the  heart. 

534.     There  was  once  represented  to  me  the  way 
which  leads  to  heaven,  and  that   which  leads  to  helL 
There  was  a  broad  way  tending  to  the  left,  or  towards 
the  north,  and  many  spirits  appeared  going  in  it ;  l)ut  at  a 
distance  was  seen  a  stone  of  considerable  size,  where  the 
broad  way  terminated.    From  that  stone  went  afterwards 
two  ways,  one  to  the  left,  and  one  in  an  opposit3  direc- 
tion, to  the  right :  the  way  which  tended  to  tiie  left  was 
narrow  or  strait,  leading  tlirough  the  west  to  the  south, 
and  thus  into  the  ligiit  of  heaven  ;  the  way  which  tended 
to  the  right  was  broad  and  spacious,  leading  obliquely 
downwards  towards  hell.     All  at  tirst  seemed  to  go  the 
same  way,  until  they  came  to  the  great  stone  at  the  head 
of  the  two  ways  ;  but  when  they  came  thither  they  were 
separated.    The  good  turned  to  the  left,  and  entered  the 
strait  way  which  led  to  heaven  ;  but  the  evil  did  not  see 
the  stone  at  the  head  of  the  two  ways,  and  fell  upon  it 
and  were  hurt,  and  when  they  rose  up  they  ran  on  :li 
the  broad  way  to  the  right,  which  tended  to  hell.    It  was 
afterwards  explained  to  me  what  all  those  things  sigui- 


NOT  DIFFICULT  TO  LIVE  FOR  nEAVEN.      361 

fied.  By  the  first  way,  which  was  broad,  in  which  many 
both  good  and  evil  went  together  and  conversed  with 
each  other  as  friends,  because  no  difference  between  thein 
was  apparent  to  the  sight,  were  represented  tliose  who  iu 
externals  live  alike  sincerely  and  justly,  and  who  are  not 
visibly  distinguished.  By  the  stone  at  the  head  of  the 
two  ways,  or  at  the  corner,  upon  which  the  evil  stumbled, 
and  from  which  afterwards  they  ran  into  the  way  leading 
to  hell,  was  represented  the  divine  truth,  which  is  denied 
by  those  who  look  towards  hell ;  and  in  the  supreme  sense 
by  the  same  stone  was  signified  the  Divine  Human  of  tlie 
Lord.  But  they  who  acknowledged  divine  truth,  and  at 
the  same  time  the  Divine  of  the  Lord,  were  conveyed  by 
the  way  which  led  to  heaven.  From  these  things  it  was 
again  made  evident,  that  in  externals  the  wicked  lead  the 
same  kind  of  life  as  the  good,  or  go  in  the  same  way, 
thus  one  as  easily  as  the  other,  and  yet  that  they  who 
acknowledge  the  Divine  from  the  heart,  especially  they 
within  the  church  who  acknowledge  the  Divine  of  the 
Lord,  are  led  to  heaven,  and  they  who  do  not  ac- 
knowledge are  conveyed  to  hell.  The  thoughts  of  maa, 
which  proceed  from  intention  or  will,  are  represented  iu 
the  other  life  by  ways.  Ways  also  are  there  presented 
to  appearance  altogether  according  to  the  thoughts  of 
intention,  and  every  one  likewise  walks  according  to  his 
thoughts  which  proceed  from  intention.  Hence  it  is  that 
the  quality  of  spirits,  and  of  their  thoughts,  is  known 
from  their  ways.  From  these  things  it  was  likewise  evi- 
dent what  is  meant  by  the  Lord's  words,  Enter  ye  in 
throuijh  the  strait  gate;  for  wide  is  the  gate  and  broad  is  the 
way  that  leadeth  to  destruction,  and  many  there  be  who  go 
in  thereat ;  narrow  is  the  way  and  strait  the  gate  which 
leadeth  to  life,  and  few  there  be  who  find  it  (Matt.  vii.  LI, 
14).  That  the  way  is  narrow  which  leads  to  life,  is  not 
because  it  is  difficult,  but  because  there  are  few  who  tind 
it,  as  it  is  said.  From  that  stone  seen  in  the  corner 
where  the  broad  and  common  way  terminated,  and  from 


■-i\tti0-  ^'ivt-l'^Sf,  '^I'i 


iY|.j«*4i-s*him"^  ~w^  oj " 


362 


HEAVEN  AND  HELL. 


which  two  ways  were  seen  to  lead  in  opposite  directions, 
it  was  made  evident  what  is  signitied  by  these  words  of  the 
Lord  :  IJave  ye  not  read  what  is  written,  the  stone  which 
the  builders  rejected  is  become  the  head  of  the  corner  ?  who- 
soever shall  fall  upon  that  stone  shall  be  broken  (Luke  xx. 
17,  18).  Stone  signifies  divine  truth,  and  the  stone  of 
Israel  the  Lord  as  to  the  Divine  Human ;  the  builders 
are  they  who  are  of  the  church ;  the  head  of  the  corner 
is  where  the  two  ways  are  ;  to  fall  and  to  be  broken  is 
to  deny  and  perish. 

535.  It  has  been  granted  me  to  speak  with  some  in 
the  other  life,  who  had  removed  themselves  from  worldly 
affairs,  that  they  might  live  piously  and  holily,  and  like- 
wise with  some  who  had  afflicted  themselves  by  various 
methods,  because  they  believed  that  this  was  to  renounce 
the  world,  and  to  subdue  the  lusts  of  the  flesh.  But  most  of 
these,  inasmuch  as  they  had  thus  contracted  a  sorrowful 
life,  and  liad  removed  themselves  from  the  life  of  charity, 
which  life  can  only  be  led  in  the  midst  of  the  workl, 
cannot  be  consociated  with  angels,  because  the  life  of 
angels  is  a  life  of  gladness  resulting  from  bliss,  and  con- 
sists in  performing  acts  of  goodness,  which  are  works  of 
charity.  Moreover,  they  who  have  led  a  life  abstracted 
from  worldly  engagements,  are  heated  with  the  idea  of 
their  own  merits,  and  are  continually  desiring  heaven  on 
this  account,  and  thinking  of  heavenly  joy  as  a  reward, 
being  altogether  ignorant  what  heavenly  joy  is;  and 
when  they  are  introduced  amongst  angels,  and  into 
their  joy,  which  is  without  merit,  and  consists  in  active 
labors  and  practical  services,  and  in  blessedness  from 
the  good  which  they  thereby  promote,  they  are  surprised 
like  persons  wlio  discover  something  quite  foreign  to 
their  belief ;  and  since  they  are  not  receptive  of  that 
joy,  they  depart  and  consociate  with  spirits  of  their  own 
kind,  who  have  lived  a  similar  life  in  the  world.  But 
they  who  have  lived  holily  in  externals,  being  con- 
tinually in  temples  and  engaged  in  prayers,  and  who 


NOT  DIFFICULT  TO  LIVE  FOR  HEAVEN.      363 

have  afflicted  their  souls  and  at  the  same  time  have 
thought  continually  of  themselves,  that  they  would  thus 
be  esteemed  and  honored  before  others  and  at  length 
after  death  be  accounted  gaiuts,  in  the  other  life  are  not 
in  heaven,  because  the}  have  done  such  things  for  the 
sake  of  themselves.  And  whereas  they  have  defiled  di- 
vine truths  by  the  self-love  in  which  they  liave  immersed 
them,  some  of  them  are  so  insane  as  to  think  tliemselves 
gods;  on  which  account  they  are  in  hell  among  tho.-^e 
like  themselves.  Some  are  cunning  and  deceitful,  and 
are  in  the  hells  of  the  deceitful;  these  are  they  who  have 
done  such  things  in  an  external  form  by  cunning  arts 
and  craftiness,  whereby  they  have  induced  the  common 
people  to  believe  that  a  divine  sanctity  was  in  them.  Of 
this  character  are  many  of  the  Roman  Catholic  saints, 
with  some  of  whom  also  it  has  been  granted  me  to  con- 
verge, and  then  their  life  was  plainly  described,  as  to  its 
quality  in  the  world  and  its  quality  afterwards.  These 
things  are  stated  to  the  intent  that  it  may  be  known, 
that  the  life  which  leads  to  heaven  is  not  a  life  abstracted 
from  the  world,  but  in  the  world ;  and  that  a  life  of 
piety  without  a  life  of  charity,  which  is  only  given  in  the 
world,  does  not  lead  to  heaven,  but  a  life  of  charitv, 
which  consists  in  acting  sincerely  and  justly  in  every 
function,  in  every  engagement,  and  in  every  work,  from 
an  interior,  thus  from  a  heavenly  origin;  and  this  origin 
is  in  that  life  when  man  acts  sincerely  and  justly  because 
it  is  according  to  the  divine  laws.  Such  a  life  is  not 
difficult;  but  a  life  of  piety  abstracted  from  a  life  of 
charity  is  difficult,  and  nevertheless  it  leads  away  from 
heaven,  as  much  as  it  is  believed  to  lead  towards  heaven. 


HELL. 


THE  LORD  RULES  THE  HELLS. 

536.  Above,  in  treating  of  heaven,  it  has  been  every 
where  shown  that  the  Lord  is  the  God  of  heaven,  and  in 
particular  in  nos.  2  to  6,  tlius  tliat  all  the  government  of 
the  heavens- is  the  Lord's;  and  whereas  the  relation  of 
heaven  to  hell,  and  of  hell  to  heaven,  is  like  that  be- 
tween two  opposites,  which  mutually  act  contrary,  to 
each  other,  from  whose  action  and  reaction  results  an 
equilibrium  in  which  all  things  subsist,  therefore,  to  the 
intent  that  all  things  and  each  may  be  kept  in  equilib- 
rium, it  is  necessary  that  He  who  rules  the  one  should 
also  rule  tlie  other  ;  for  unless  the  same  Lord  restrained 
the  assaults  of  the  hells,  and  checked  the  insanities  there, 
the  equilibrium  would  perish,  and  with  the  equilibrium 
the  whole. 

637.  But  here  something  is  first  to  be  said  on  the 
subject  of  equilibrium.  It  is  known  that  when  two 
things  mutually  act  against  each  other,  and  when  one 
reacts  and  resists  as  much  as  the  other  acts  and  impels, 
neither  of  them  has  any  force,  because  on  each  side  there 
is  a  like  potency,  and  in  such  case  both  may  be  acted 
U})on  at  pleasure  by  a  third  ;  for  when  two  things  from 
ecjual  opposition  have  no  force,  the  force  of  a  third  does 
all,  and  acts  as  easily  as  if  there  were  no  opposition. 
Such  is  the  equilibrium  between  heaven  and  helL  Yet 
it  is  not  an  equilibrium  as  between  two  bodily  combat- 
ants, the  strength  of  one  of  whom  is  equivalent  to  the 
strength  of  the  other;  but  it  is  a  spiritual  equilibrium, 


i&eiBHSaRaassssrsiiii: 


\  i 


THE  LORD  RULES  THE  HELLS. 


365 


namely,  of  the  false  against  the  true,  and  of  evil  against 
good.  From  hell  is  continually  breathed  forth  falsity 
derived  from  evil,  and  from  heaven  continually  truth 
derived  from  good.  This  spiritual  equilibrium  it  is 
which  keeps  man  in  the  freedom  of  thinking  and  will- 
ing; for  whatever  a  man  thinks  and  wills  has  relation 
either  to  evil  and  falsity  thence,  or  to  good  and  the 
truth  thence.  Consequently,  when  he  is  in  that  equilib- 
rium, he  is  in  the  freedom  either  of  admitting  and  re- 
ceiving evil  and  falsity  thence  from  hell,  or  of  admit- 
ting and  receiving  good  and  the  truth  thence  from  heaven. 
In  this  equilibiium  every  man  is  held  by  the  Lord,  l)e- 
cause  the  Lord  rules  both  heaven  and  hell.  But  why 
man  is  held  by  equilibrium  in  this  freedom,  and  why  evil 
and  falsity  are  not  removed  from  him  and  the  good  and 
true  implanted  by  Divine  })Ower,  will  be  shown  in  the 
following  pages  in  its  own  chapter. 

538.  It  has  been  occasionally  granted  me  to  per- 
ceive the  sphere  of  the  false  from  evil  exhaling  out  of 
hell ;  it  was  as  a  perpetual  effort  to  destroy  all  that  is 
good  and  true,  conjoined  with  anger  and  a  kind  of  fury 
at  not  being  able  to  do  so ;  and  principally  an  effort  to 
annihilate  and  destroy  the  Divine  of  the  Lord,  and  tliis 
because  all  good  and  truth  are  from  Him.  But  from 
heaven  was  perceived  a  sphere  of  truth  .from  good,  hy 
which  the  fury  of  the  effort  ascending  from  hell  was  re- 
strained :  hence  comes  equilibrium.  Tliis  spiiere  from 
heaven  was  perceived  to  come  from  the  Lord  alone, 
although  it  appeared  to  come  from  the  angels  in  heaven. 
That  it  was  from  the  Lord  alone  and  not  from  the 
angels,  was  because  every  angel  in  heaven  acknowledges 
that  nothing  of  good  and  of  truth  is  from  himself,  but 
that  all  is  from  the  Lord. 

539.  All  power  in  the  spiritual  world  belongs  to 
troth  from  good,  and  none  at  all  to  falsity  from  evil. 
That  all  power  belongs  to  truth  from  good,  is  because 
the  Divine  Itself  in  heaven  is  divine  good  and  divine 


■.^BM"t«ti*J'»*WiSB|i|lfSilt^l«K«'l*'«1l 


366 


HEAVEN  AND  HELL. 


truth,  and  the  Divine  has  all  power.  That  falsity  from 
evil  has  no  power,  is  because  all  power  is  of  truth  from 
pood,  and  in  falsity  from  evil  there  is  nothing  of  truth 
from  good.  Hence  it  is  that  there  is  all  power  in 
heaven,  and  none  in  hell ;  for  every  one  in  heaven  is  in 
truth  from  good,  and  every  one  in  hell  is  in  falsities 
from  evil.  For  no  one  is  admitted  into  heaven  until  he 
is  in  truths  from  good,  neither  is  any  one  cast  down 
into  hell  until  he  is  in  falsities  from  evil.  That  this  is 
the  case  may  be  seen  in  the  chapters  treating  of  the  first, 
second,  and  third  state  of  man  after  death  (n.  491-520). 
That  all  power  is  of  truth  from  good,  may  be  seen  in 
the  chapter  on  the  power  of  the  angels  in  heaven  (u. 
228-233). 

640.  This  then  is  the  equilibrium  between  heaven 
and  hell.  They  who  are  in  the  world  of  spirits  are 
in  that  equilibrium,  for  the  world  of  spirits  is  midway 
between  heaven  and  hell ;  and  thereby  also  all  men  in 
the  world  are  kept  in  a  like  equilibrium,  for  men  in  the 
world  are  ruled  of  the  Lord  by  spirits  who  are  in  the 
world  of  spirits,  which  subject  will  be  treated  of  l>elow 
in  its  own  chapter.  Such  an  equilibrium  could  not  be 
given,  unless  the  Lord  ruled  both  heaven  and  hell,  and 
moderated  on  both  sides ;  for  otherwise  falsities  from  evils 
would  superabound,  and  would  affect  the  simple  good 
who  are  in  the  lowest  parts  of  heaven,  and  who  may  be 
more  easily  perverted  than  the  angels  themselves  ;  and 
thus  the  equilibrium  would  perish,  and  with  the  equilib- 
rium the  freedom  of  men. 

541.  Hell  is  divided  into  societies  in  like  manner  as 
heaven,  and  also  into  as  many  societies  as  heaven,  for 
every  society  in  heaven  has  a  society  opposite  to  it  in 
hell,  and  this  for  the  sake  of  equilibrium.  But  the  so- 
cieties in  hell  are  distinct  according  to  evils  and  tlie 
falsities  therefrom,  because  the  societies  in  heaven  are 
distinct  according  to  goods  and  the  truths  therefrom. 
That  to  every  good  there  is  an  opposite  evil,  and  to 


THE  LORD  RULES  THE  HELLS. 


367 


every  truth  an  opposite  falsity,  may  be  known  from  this, 
that  there  is  not  any  thing  without  relation  to  its  op- 
posite, and  that  from  the  opposite  is  known  its  quality, 
and  in  what  degree  it  is,  and  that  hence  comes  all  per- 
ception and  sensition.  On  this  account  t lie  Lord  con- 
tinually provides,  that  every  society  of  heaven  may  have 
its  opposite  in  a  society  of  hell,  and  that  between  them 
there  may  be  equilibrium. 

542.  Inasmuch  as  hell  is  divided  into  as  many  so- 
cieties as  heaven,  therefore  alsa  there  are  as  many  hells 
as  there  are  societies  of  heaven  ;  for  every  society  of 
heaven  is  a  heaven  in  a  less  form  (see  above,  n.  51- 
58);  and  thus  every  society  of  hell  is  a  hell  in  a  less 
form.  Inasmuch  as  in  general  tiiere  are  three  heavens, 
therefore  also  in  general  there  are  three  hells  ;  the 
lowest,  which  is  opposed  to  the  inmost  or  tliird  heaven, 
the  middle,  which  is  o])p()8e(l  to  the  middle  or  second 
heaven,  and  the  higher,  which  is  opposed  to  the  lowest 
or  first  heaven. 

543.  But  in  what  manner  tlie  hells  are  ruled  by  the 
Lord,  is  also  to  be  told  briefly  The  hells  in  general  are 
ruled  by  the  general  flow  of  divine  good  and  divine 
truth  from  the  heavens,  whereby  the  general  effort  issu- 
ing forth  from  the  hells  is  checked  and  restrained  ;  and 
likewise  by  a  special  flow  from  each  heaven,  and  from 
each  society  of  heaven.  The  hells  are  ruled  in  particular 
by  angels,  to  whom  it  is  given  to  look  into  the  hells,  and 
to  restrain  the  insanities  and  disturbances  there  ;  occa- 
sionally also  angels  are  sent  thither,  and  in  presence 
they  moderate  those  insanities  and  disturbances.  But  in 
general  all  who  are  in  the  hells  are  ruled  by  fears  ;  some 
are  ruled  by  fears  implanted  and  yet  inhering  from  the 
world  ;  but  whereas  these  fears  are  not  sufficient,  and 
likewise  by  degrees  recede,  they  are  ruled  by  fears  of 
punishments,  by  which  principally  they  are  deterred  from 
doing  evils.  *  Punishments  in  hell  are  manifold,  more 
gentle  and  more  severe  according  to  evils.    For  the  most 


IF 


868 


HEAVEN  AND  HELL. 


part  the  more  raaHf];aant,  who  excel  in  cunninj?  and  in 
artifice,  and  are  able  to  keep  the  rest  in  compliance  and 
servitude  by  puuif^hmeuts  and  thence  terror,  are  set  over 
others;  these  p^overnors  do  not  dare  to  pass  beyond  tlio 
limits  prescribed  to  them.  It  is  to  bo  noted  that  the 
fear  of  punishment  is  the  only  means  of  restraining 
the  violence  and  fury  of  those  who  are  in  the  hells ;  there 
is  no  other. 

544.  It  has  been  hitherto  believed  in  the  world  that 
there  is  one  devil  who  presides  over  the  hells  ;  and  that 
he  was  created  an  angel  of  light,  but  aftetr  he  became  re- 
bellious, was  cast  down  with  his  crew  into  hell.  That  this 
belief  has  prevailed,  is  because  in  the  Word  mention  is 
made  of  the  devil  and  Satan,  and  also  of  Lucifer,  and  the 
Word  in  those  passages  has  been  understood  according 
to  the  sense  of  the  letter ;  when  yet  by  the  devil  and 
Satan  is  there  meant  hell;  by  the  devil  that  hell  which 
is  behind,  and  where  the  worst  dwell,  who  are  called 
evil  genii,  and  by  Satan  that  hell  which  is  in  front,  the 
inliibitants  of  which  are  not  so  malignant,  and  are  called 
evil  spirits;  by  Lucifer  are  meant  those  who  are  of  Babel 
or  Babylon,  being  those  who  extend  their  dominions  even 
into  heaven.  That  there  is  not  any  one  devil  to  whom 
the  hells  are  subject,  is  evident  likewise  from  this,  that 
all  who  are  in  the  hells,  like  all  who  are  in  the  heavens, 
are  from  the  human  race  (see  n.  311-317),  and  that  those 
who  are  tliere  amount  in  number,  from  the  beginning  of 
creation  to  this  time,  to  myriads  of  myriads,  and  that 
every  one  of  them  is  a  devil  of  such  a  quality  as  he  had 
acquired  in  the  world  by  opposition  to  the  Divine  (see 
above  on  this  subject,  n.  311,  312). 


THE  LORD  CASTS  NO  ONE  DOWN  INTO  HELL,  BUT 
THE  SPIRIT  CA8T3  HIMSELF  DOWN. 

545.     An  opinion  has  prevailed  with  some,  tliat  Horl 
turns  away  His  face  from  man,  rejects  him  from   llini 
self,  and  casts  him  into  hell,  and  that  He  is  augrv  witli 
him  on  account  of  evil ;  and   with  some  it  is  supposed 
still  further,  that  God  punishes  man  and  does  evil  to 
him.     In  tin's  opinion  they  confirm  themselves  from  the 
literal  sense  of  the   Word,  where  such  tilings  are  said, 
not  l>eing  aware  that  the  spiritual  sense  of  the  Word, 
which  explains  the  sense  of  the  letter,  is  altogether  dif- 
ferent ;  and   that   hence  the  genuine   doctrine  of   the 
church,  which  is  from  the  spiritual  sense  of  the  Word, 
teaches  otherwise,  namely,  that  God  never  turns  away 
His  face  from  man  and  rejects  him  from  Himself,  tliat 
He  does  not  cast  any  one  into  hell,  and  that   He  is  not 
angry  with  any  one.     Every  one  also  whose  mind  is  in  a 
state  of  illustration  when  he  reads  the  Word,  pencivt-s 
this  to  be  the  case,  from  the  fact  that  God  is  good  i:><M, 
love  itself,  and  mercy  itself;  and  that  good  itself  cannot 
do  evil  to  any  one,  also  that  love  itself  and  mercy  itself 
cannot  reject  man  from  itself,  because  it  is  contrary  to 
the  very  essence  of  mercy  and  love,  thus  contrary  tothe 
Divine  Itself.     Wlierefore  they  who  think  from'  an  en- 
lightened miiul  wlien   tliey  read   the  Word,  clearly  ].er- 
ceive  that  God  never  turns  Himself  away  from  mau  ;  and 
since  He  never  turns  Hini.-elf  away  from  him,  that  He 
deals  with  him  from  good,  love,  and  mercy  ;  that  is,  that 
He  wills  his  good,  that  He  hivea  him,  and  that   He  is 
merciful  to  him.    Hence  also  they  see  that  the  literal  sense 
of  the  Word,  in  which  such  things  are  said,  conceals  in 
itself  a  spiritual  sense,  according  to  which  those  expres- 
Btons  are  to  be  explained  that,  in  the  sense  of  the  letter, 


tai6arMliaaaiL«Jit3iariia.i^ajJB«Mh.jj.LU-a.JBM-au^^ 


fcai»rf,j*-*s'^-!W!(iii«»W!mi--!»'«ft'^  '«(#&w*jaK#'«-  J  "■'S'u"'", 


370 


HEAVEN  AKD  HELL. 


are  spoken  in  accommodation  to  the  apprehension  of 
man,  and  according  to  his  lirst  and  common  ideas. 

546.  They  who  are  in  a  state  of  enlijijlitenment,  see 
further  that  good  and  evil  are  two  opposites,  and  that 
they  are  opposed  in  the  same  way  as  heaven  and  hell  are, 
and  that  all  good  is  from  lieaven,  and  all  evil  from  hell ; 
and  because  the  Divine  of  the  Lord  makes  heaven  (n. 
7-12),  nothing  but  good  flows  in  from  the  Lord  with 
man,  and  from  hell  nothing  but  evil ;  and  thus  the  Lord 
is  continually  withdrawing  man  from  evil,  and  leading 
him  to  good,  whilst  hell  is  continually  leading  man  into 
evil.  Unless  man  were  between  both,  he  would  not  have 
any  thought  nor  any  will,  still  less  any  freedom  and  any 
choice ;  for  man  is  in  possession  of  all  these  by  virtue  of 
the  equilibrium  between  good  and  evil.  For  this  reason, 
if  the  Lord  were  to  turn  Himself  away,  and  man  were 
left  to  evil  alone,  he  would  no  longer  be  a  man.  From 
these  things  it  is  evident  that  the  Lord  flows  in  with 
good  to  every  man,  the  evil  and  the  good  alike,  but  with 
this  difference,  that;  He  is  continually  withdrawing  an 
evil  man  from  evil,  and  is  continually  leading  a  good 
man  to  good ;  and  the  cause  of  such  difference  is  with 
tUe  man,  because  he  is  the  recipient. 

547.  Hence  it  may  be  manifest  that  man  does  evil 
from  hell,  and  that  he  does  good  from  the  Lord ;  but 
since  man  believes  that  whatever  he  does  he  does  from 
himself,  the  evil  which  he  does  adheres  to  him  as  his 
own  ;  hence  it  is  that  man  is  in  the  cause  of  his  own  evil, 
and  in  no  Wise  the  Lord.  Evil  with  man  is  hell  with 
him,  for  whether  we  speak  of  evil  or  of  hell,  it  is  the 
same  thing.  Now  since  man  is  in  the  cause  of  his  own 
evil,  he  also  brings  himself  into  hell,  and  not  the  Lord  ; 
for  the  Lord  is  so  far  from  bringing  man  into  hell  that 
he  delivers  man  from  hell,  as  far  as  man  does  not  will 
and  love  to  be  in  his  own  evil.  All  man's  will  and  lovd 
remains  with  him  after  death  (n.  470-484).  He  who  wills 
and  loves  evil  in  the  world,  wills  and  loves  evil  in  the 


THE  LORD  CASTS  NONE   INTO   HELL.       371 
other  life,  and  then  he  no  longer  suffers  himself  to  bd 

sn   i    w    P.     }  """"u    '^"^''"  ''  ^"'"^">'  ^'^«^^  ^  to  his 
wC;  hf/        "^'"f^.  '^''''''  ""^^'"^^  '"^^  '^^^  to  '►« 

leath  who  'T  r^  1;  ■  ^'>"«^'I»^"^^y  -t  i«  man  after 
death  who  casts  himself  mto  hell,  and  not  the  Lord. 

&48.     How  this  is  done,  shall  also  be  told.     When 

man  enters  mto  the  other  life,  he  is  fir.t  received  bv 

^fkt-rh  ^^''^k'™  ^''  ^''"  "^^  ^'^^^^  ^"^'^'^  «"J  likewise 
talk  with  him  about  the  Lord,  about  heaven  and  anc^elic 
l.fe.  and  mstruct  him  in  truths  and  goods.    But  if  the 
man  now  a  spirit,  be  of  such  a  qnalitv  that  he  had  in 
deed  known  such  things  in  the  world,  but  in  heart  denied 

sTresTr'  [''"'^  ''^"  "'^^'  ««"-  conversation  df 
sires  and  seeks  to  depart  from  these  angels.     When  the 

^^se  w-r'?.''";  '''^  '^^^^  '•"^'  ^-^  ^^^-  -"-  ^^' 
course  with  others  he  is  at  length  associated  with  those 

who  are  m  similar  evil  with  himself  (see  above,  n.  445- 

from.r.  t"^  r  'f  ''  '^^^^^^'  ^^«  '^"^-^  ^-^  away 
from  the  Lord  and  turns  his  face  to  the  hell  with  which 

he  had  been  conjoined  in  the  world,  whore  are  those  who 

ev  dent  thT'  he   T"  ,''/"'     ''^""  ^^"^^  ^^^'"^^  ''  - 
ev  dent  that  the  Lord  draws  every  8i>irit  awav  [from 

hell]    o  Himself  by  the  angels,  and  likewise  h^  influx 

from  heaven;  but  that  the  s;  irits  who  are  in  elil  al  o^ 

gether  resist,  and  as  it  were  rend  themselves  awav  from 

thus  b'v  hVll     "^  ''"""  ''^  '^"'^  «^^"  -'^  ^^  ^^  -  rop™ 
reason  of  the  love  of  evil  are  willing  to  follow  it  is  man 
ifest  that  they  from  freedom  cast  themseU;:'  .'nt:  Tell' 
Ihat  this  IS  the  case,  cannot  be  believed  in  the  world  fa 

world  hlf  ^\^'^^'  ^'^,^  ^PP^ar  otherwise  than  in  the 
world,  before  the  eyes  of  those  who  are  out  of  hell      It 

rWHrfT"^'"'  ""^^  '''  '^'''^  ^h«  ^^'  themselves 
Inter  ±'  "^  f'-\^^^^-'^^  own  accord;  and  thev  who 
enter  from  an  ardent  love  of  evil,  appear  as  if  they'  were 


I 


WII»iS"«l*Si«'n  i™w«WWIWi1IP'W«''«Steiifr%  ^BWSM  "1" 


872 


HEAVEN  AISTD  HELL. 


cast  headlong',  with  tlie  head  downwards  and  the  feet 
upwards.  It  is  from  this  appearance  that  they  seem  as 
if  they  were  ca«t  dow^n  into  hell  by  divine  power,  with 
re<;ard  to  which  more  may  be  seen  below  (n.  574).  From 
what  has  been  said  it  may  now  be  seen,  that  the  Lord 
does  not  cast  any  one  down  into  hell,  but  that  every  one 
casts  himself  down,  not  only  while  he  lives  in  the  world, 
but  also  after  death,  when  he  comes  amouj?  spirits. 

549.  The  reason  why  the  Lord,  from  His  Divine 
Essence,  which  is  good,  love,  and  mercy,  cannot  act  alike 
with  one  man  as  with  another,  is  because  evils  and  fal- 
sities therefrom  oppose,  and  not  only  blunt,  but  also 
reject,  His  divine  influx.  Evils  and  the  falsities  there- 
from are  as  black  clouds,  which  interpose  themselves  be- 
tween the  sun  and  man's  eye,  and  take  away  the  sun- 
shine and  serenity  of  the  light ;  although  the  sun  still 
remains  in  a  continual  endeavor  to  dissipate  the  opposing 
clouds,  for  it  is  behind  them  and  operates,  and  likewise 
in  the  mean  time  transmits  something  of  shady  light 
into  the  eye  by  various  roundabout  ways.  The  case  is 
the  same  in  the  spiritual  world  :  the  sun  there  is  the 
Lord  and  the  divine  love  (n.  116-140),  and  tlie  light  is 
the  divine  truth  (n.  126-140)  ;  the  black  clouds  there  are 
falsities  from  evil ;  the  eye  is  the  understanding.  In 
proportion  as  any  one  in  that  world  is  in  falsities  from 
evil,  in  the  same  proportion  he  is  encompassed  by  such  a 
cloud,  which  is  black  and  dense  according  to  the  dejiree 
of  evil.  From  this  comparison  it  may  be  seen  that  the 
presence  of  the  Lord  is  perpetual  with  every  one,  but 
that  it  is  received  differently. 

650.  Evil  spirits  are  severely  punished  in  the  world 
of  spirits,  that  by  puui8hmei;ts  they  may  be  deterred 
from  doing  evil.  This  likewise  appears  as  if  it  were 
from  the  Lord,  when  yet  nothing  of  the  punishment, 
there  is  from  the  Lord,  but  from  evil  itself;  for  evil  is 
so  conjoined  with  its  own  punishment,  that  they  cannot 
be  separated.    For  the  infernal  crew  desire  and  love 


ALL  IN  HELL  IN  EVILS  AND  FALSITIES.     373 


nothing  more  than  to  do  evil,  especially  to  inflict  punish- 
ment, and  to  torment,  and  they  likewise  do  evil  and 
inflict  punishment  on  every  one  who  is  not  protected  by 
the  Lord.  When,  therefore,  evil  is  done  from  an  evil 
lieart,  then  because  it  rejects  from  itself  all  protection 
from  the  Lord,  infernal  spirits  rush  upon  him  who  does 
such  evil,  and  punish  him.  This  may  in  some  measure 
bo  illustrated  by  the  case  of  evils  antl  their  punishments 
in  tlie  world,  where  also  they  are  connected.  For  laws 
in  the  world  prescribe  [.unishment  for  every  evil;  and 
so  he  who  rushes  into  evil,  rushes  also  into  the  jnmish- 
ment  of  evil.  The  only  difference  is,  that  evil  may  be 
concealed  in  the  world,  but  not  in  ihe  other  life.'  From 
these  things  it  may  be  manifest  that  the  Lord  does  evil 
to  no  one,  and  that  the  case  in  this  respect  is  like  as  in 
the  world,  wiiere  it  is  not  the  kin-,',  nor  the  judge,  nor 
the  law,  that  are  the  cause  of  punishment  to  the  guilty, 
because  they  are  not  the  cause  of  evil  with  the  evil-doer. 


ALL  WHO  ARE  IN  THE  HELLS  ARE  IN  EVir.S  AND 
THE  FALSITIES  THENCE,  ORKHNATrNa  IN  THE 
LOVES  OF  SELF  AND  OF  THE  WOliLD. 

551.  All  who  are  in  the  hells  are  in  evils  and  tho 
Lilsities  tlierefr(Mn,  and  no  one  there  is  in  evils  and  at  the 
same  time  in  trutiis.  Most  evil  persons  in  the  world  are 
ac(iuainted  with  spiritual  truths,  which  are  the  truths  of 
t!ie  diurch  ;  for  they  have  learned  them  from  infancy,  and 
then  frum  preaching  and  from  reatliug  the  Word,  and 
jiftcrwanls  have  discoursed  from  them.  Some  also  have 
ijduced  others  to  believe  that  they  were  Christians  in 
heart,  l*ecause  they  had  tlie  skill  to  discourse  from  truths 
with  pi-etei.ued  affection,  and  likewise  to  act  sincerely, 
a<  fr..ni  s'.iritn-il  faith.  liut  such  of  tliem  as  have  thou;;ht 
in  themselves  contrary  to  these  truths,  and  ha¥6' abstained 


II 


*  4 


^Iglgl^^^l^gglgggl, 


374 


HEAVEN  AND  HELL. 


from  doing  evils  according  to  their  thoughts  only  on  ac- 
count of  civil  laws,  and  with  a  view  to  reputation, 
honors,  and  gain,  are  all  of  them  evil  in  heart,  and  are 
in  truths  and  goods  only  as  to  the  body,  and  not  as  to 
the  spirit.  When,  therefore,  external  things  are  taken 
away  from  them  in  the  other  life,  and  the  internal 
things  which  were  of  their  spirit  are  revealed,  they  are 
altogether  in  evils  and  falsities,  and  not  in  any  truths 
and  goods  ;  and  it  is  made  evident  that  truths  and 
goods  only  resided  in  their  memory,  no  otlierwise  than 
scientifics,  and  that  they  brought  them  forth  thence  in 
discourse,  and  made  a  pretence  of  good  as  if  from  spir- 
itual love  and  faith.  When  persons  of  such  a  character 
are  let  into  their  internals,  and  thus  into  their  evils,  they 
cannot  any  longer  speak  truths,  but  only  falsities,  inas- 
much as  they  speak  from  evils  ;  for  to  speak  truths  from 
evib»  is  impossible,  since  the  spirit  is  then  nothing  but 
his  own  evil,  and  what  is  false  proceeds  from  what  is  evil. 
Every  evil  spirit  is  reduced  into  this  state  before  he  ia 
cast  into  hell  (see  above,  n.  499-512).  This  is  called 
being  vastated  as  to  truths  and  goods  ;  and  vastation  is 
nothing  else  than  being  let  into  the  internals,  thus  into 
the  proprium  of  the  spirit,  or  into  the  spirit  itself  :  on 
this  subject  see  likewise  above  (n.  425). 

552.  Wiien  man  is  in  this  state  after  death,  he  is 
then  no  longer  a  man  spirit,  such  as  he  is  in  his  tirst 
state  (of  which  above,  n.  491-498),  but  he  is  truly  a 
spirit ;  for  one  who  is  truly  a  spirit  has  a  face  and 
body  corresponding  to  his  internals,  which  are  of  his 
natural  mmd  ;  thus  he  has  an  external  form,  which  is 
the  type  or  effigy  of  his  internals.  Such  is  a  spirit  after 
passing  through  the  first  and  second  states,  spoken  of 
above.  So  then,  when  he  is  viewed  by  the  eyes,  he  is 
immediately  known  as  to  his  quality,  not  only  from  the 
face,  but  also  from  the  body,  aud  likewise  from  the. 
speech  aud  gestures;  and  since  he  is  now  in  himself,  he 
cannot  be  in  any  other  place  than  where  his  like  are. 


g-ifiilSrk    '(J'■■t.'^|fll!>^J(^^^tt* 


ALL  IX  HELL  IN  EVILS  AND  FALSITIES.     875 


For  in  the  spiritual  world  there  is  universal  communi- 
cation of  the  affections  aud  consequent  tliouglits,  and  so 
a  spirit  is  conveyed  to  his  like,  as  it  were  of  hiinself, 
because  from  his  own  affection  and  its  delight.     Indeed, 
he  also  turns   himself    in    that   direction,   for  tlius   he 
breathes  his  own  life  or  draws  his  breath  freely,  but  not 
when  he  turns  himself  in  another  direction.      It  is  to  be 
known  that  communication  with  others  in  the  spiritual 
world  is  effected  arcordiug  to  the  turning  of  the  face, 
and  that  before  the  face  of  every  one  are  continually 
presented  those  who  are  in  similar  love  with  himself, 
and  this  in   every  turning  of  the  body  (see  above,  n. 
151).     Hence  it  is  that  all  infernal  spirits  turn  them- 
selves backward  from  the  Lord    to  the  point  of  thick 
darkness,  and  of  darkness,  which  are  there  in  place  of 
the  sun  and  of  the  moon  of  this  world,  but  that  all  the 
angels  of  heaven  turn  themselves  to  the  Lord  as  the  sun 
of  heaven  aud  as  the  moon  of  heaven  (see  above,  n.  123, 
143,  144,  151).     From  these  things  it  may  now  be  man- 
ifest that  all  who  are  in  the  hells  are  in  evils  and  the 
falses  therefrom;  aud  likewise  that  they  are  turned  to 
their  own  loves. 

553.  All  spirits  in  the  hells,  when  inspected  in  any 
liglit  of  heaven,  ap})ear  in  the  form  of  their  own  evil ;  for 
every  one  is  an  image  of  his  own  evil,  since  with  every 
one  the  interiors  and  exteriors  act  as  one,  and  the  inte- 
riors present  themselves  visible  in  the  exteriors,  which 
are  the  face,  the  body,  the  speech,  and  the  gestures  ;  thus 
their  quality  is  recognized  as  soon  as  tliey  are  seen.  In 
general,  they  are  forms  of  contempt  of  others,  and  of 
menaces  against  those  wlio  do  not  pay  them  respect ; 
they  are  forms  of  hatreds  of  various  kinds,  also  of  various 
kinds  of  revenge.  Fierceness  and  cruelty  from  their  in- 
teriors are  transparent  through  those  forms;  but  when 
others  comme^d.  venerate,  and  worship  them,  their  faces 
are  contracted,  and  have  an  a|)pearanco  of  gladness  from 
delight.    It  is  impossible  to  describe  in  a  few  words  all 


I 


876 


HEAVEN"  AND  HELL. 


those  forms  such  as  they  appear,  for  one  is  not  like  to 
another;  only  between  those  who  are  in  similar  evil,  and 
thence  in  a  similar  infernal  society,  there  is  a  peueral 
similitude,  from  which,  as  from  a  plane  or  derivation,  the 
faces  of  each  appear  tliere  to  have  a  kind  of  likeness.  In 
general,  their  faces  are  dreadful,  and  void  of  life  like 
corpses  ;  in  some  they  are  black,  in  some  fiery  like  little 
torches,  in  some  disfi;^ured  with  pimples,  warts,  and 
ulcers ;  in  some  no  face  ajipears,  but  in  its  stead  some- 
thing hairy  or  bony,  and  in  some,  teeth  only  are  exhib- 
ited. Their  bodies  also  are  monstrous  ;  and  their  speech 
is  as  the  speecli  of  aug'cr,  or  of  hatred,  or  of  reven^'e  ; 
for  every  one  speaks  from  his  own  falsity,  anil  the  tone 
of  his  voice  is  from  his  own  evil :  in  a  word,  they  are  all 
ima^ijes  of  their  own  hell.  It  has  not  been  given  me  to 
see  what  is  the  form  of  hell  itself  in  j^eneral ;  it  has  only 
beeii  told  me  that  as  the  universal  heaven  in  one  mass 
resembles  one  man  (n.  59-G7),  so  the  universal  hell  in 
one  mass  resembles  one  devil,  and  may  likewise  be  pre- 
sented in  the  imaj,'e  of  one  devil  (see  above,  n.  541). 
But  in  what  form  the  specilic  hells  are,  or  the  infernal 
societies,  it  luus  often  been  j4iveu  me  to  see  ;  for  at  their 
apertures,  which  are  called  the  gates  of  hell,  for  the  most 
part  appears  a  monster,  which  in  general  represents  tlie 
form  of  those  who  are  within.  The  fierce  passions  of 
those  who  dwell  there  are  then  at  the  same  time  repre- 
sented by  dreadful  and  atrocious  things,  the  particular 
mention  of  which  I  omit.  It  is  to  be  known,  however, 
that  such  is  the  appearance  of  th«  infernal  spirits  in  the 
li,:j:ht  of  heaven,  whereas  among  themselves  they  appear 
as  men  ;  this  is  of  the  Lord's  mercy,  lest  they  should  seem 
as  filthy  one  to  another  as  they  appear  before  the  angels. 
But  that  appearance  is  a  fallacy,  for  as  soon  as  any  ray 
of  light  from  heaven  is  let  in,  their  human  forms  are 
turned  into  monstrous  forms,  such  as  thev  are  in  them- 
selves,  as  described  above ;  for  in  the  light  of  heaven 
every  thing  appears  as  it  is  in  itself.    Hence  likewise  it 


!j*lSfelS.HBSVJi  ■lllii-''*fr'Wl>'H    I 


ALL  IN  HELL  IN  EVIL8  AND  FALSITIES.     377 


is  that  they  shun  the  light  of  heaven,  and  cast  thcmpclvea 
down  into  their.own  lumen,  which  lumen  is  like  a  lumen 
from  lighted  coals,  and  in  some  cases  as  from  Imruing 
sulphur;  but  this  lumen  also  is  turned  into  mere  thick 
darkness,  when  any  thing  of  light  from  heaven  Hows  in 
thither.  Hence  it  is  that  the  hells  are  said  to  be  in  iliick 
darkness,  and  in  darkness;  and  that  thick  darkness 
and  darkness  signify  falaities  derived  from  evil,  sucli  as 
are  in  hell 

554.  From  an  inspection  of  those  monstrous  forms 
of  spirits  in  the  hells,  which,  as  was  said,  are  all  forms 
of  contempt  of  otiiers,  and  of  menaces  against  those  who 
do  not  ])ay  them  honor  and  respect,  also  forms  of  hatred 
and  revenge  against  those  who  do  not  favor  them,  it  ap- 
peared evident  tiiat  all  in  general  were  forms  of  the  love 
of  nelf  and  the  love  of  the  world  ;  and  that  the  evils  of 
which  they  are  specific  forms,  derive  their  origin  from 
those  two  loves.  I  have  been  likewise  tokl  from  heaven, 
and  it  has  also  been  testified  to  me  by  mucii  experience, 
that  those  two  loves,  namely,  the  love  of  self  and  the 
love  of  the  world,  rule  in  the  hells,  and  likewise  make 
the  hells;  but  that  love  to  the  Lord  and  love  towards  the 
neighbor  rule  in  the  heavens,  and  likewi.se  make  the 
heavens:  also  that  those  two  loves,  which  are  the  loves 
of  hell,  and  these  two  loves,  which  are  the  loves  of 
heaven,  are  diametrically  opposite  to  each  other. 

555.  At  first  1  wondered  whence  it  was  that  self- 
love  and  the  love  of  the  world  are  so  dialjolical,  and 
th:it  tiiey  who  are  in  those  loves  are  such  monsters  iu 
aspect;  since  in  the  world  little  thought  in  given  to  self- 
love,  but  only  to  that  puffed-up  state  of  mind  in  external 
things  which  is  called  pride,  and  which,  because  it  ap- 
pears to  the  si.dit,  is  alone  believed  to  be  self-love. 
Moreover  self-love,  when  it  does  not  so  inflate  itself,  is  be- 
lieved  in  the  world  to  be  the  fire  of  life,  from  which  man 
is  excited  to  seek  for  employment,  and  to  perform  uses, 
m  which,  unless  he  could  see  honor  and  glory,  his  mind 


11 


ijj„i^M^^:.ai.,.«i,^ 


ifegaiiiiatjiirilfitiiiiiMiiai:-^;-;;^^ 


'tr^  •  M»%»«MlM)»iW^WAtf  M«ila^c<« 


HEAVEN  AND  HELL. 


would  grow  torpid.  Thus  it  is  said  that  no  one  does 
any  worthy,  useful,  and  distinguished  action,  but  for  the 
sake  of  being  celebrated  and  honored  by  others,  or  in 
the  minds  of  others;  and  whence,  it  is  asked,  is  this,  but 
from  the  fire  of  love  for  glory  and  honor,  consequently 
for  self?  Hence  it  is,  that  it  is  not  known  in  the  world 
that  self  love  viewed  in  itself  is  the  love  which  rules  in 
hell,  and  which  makes  hell  with  man.  This  being  the 
case,  it  may  be  expedient  first  to  describe  what  self-love 
is,  and  afterwards  to  show  that  all  evils  and  the  falsities 
thence  spring  from  that  love  as  their  fountain. 

556.  Self-love  consists  in  a  man's  willing  well  to 
himself  alone,  and  not  to  others  except  for  the  sake  of 
himself,  not  even  to  the  church,  to  his  country,  or  to  any 
human  society;  also  in  conferring  benefits  solely  for  the 
sake  of  his  own  reputation,  honor,  and  glory,  since  unless 
he  seea  these  in  the  uses  which  he  performs  to  others,  he 
says  in  his  heart,  what  business  is  it  of  mine  ?  why  should 
1  do  this  ?  and  of  what  advantage  is  it  to  me  ?  and  thus 
he  performs  no  uses.  From  this  it  is  evident  that  he 
who  is  in  self-love  does  not  love  the  church,  nor  his 
country,  nor  society,  nor  any  use,  but  himself  alone. 
His  delight  is  solely  the  delight  of  self-love ;  and  whereas 
the  delight  which  comes  forth  from  the  love  makes  the 
life  of  man,  therefore  his  life  is  a  life  of  self,  and  a  life 
of  self  is  a  life  from  man's  proprium,  and  the  propriura 
of  man  viewed  in  itself  is  nothing  but  evil,  lie  who 
loves  himself,  loves  also  his  own,  who  in  particular  are 
his  children  and  his  grand-children,  and  in  general  all 
who  make  one  with  him,  whom  he  calls  his.  To  love 
these  is  also  to  love  himself,  for  he  regards  them  as  in 
himself,  and  himself  in  them;  amongst  those  whom  he 
calls  iiis  own,  are  likewise  all  who  commend,  honor,  and 
pay  their  court  to  him. 

557.  From  a  comparison  of  self-love  with  heavenly 
love,  its  quality  may  be  made  manifest.  Heavenly  love 
consist*}  in  loving  uses  for  the  sake  of  uses,  or  goods  for 


ALL  IN  HELL  IN  EVILS  AND  FALSITIES.     379 


the  sake  of  goods  which  a  man  performs  for  the  church, 
for  his  country,  for  human  society,  and  for  a  fellow -citi- 
zen ;  for  this  is  to  love  God  and  to  love  the  neighbor, 
because  all  uses  and  all  goods  are  from  God,  and  are 
likewise  the  neighbor  who  is  to  be  loved.  But  he  who 
loves  them  for  the  sake  of  himself,  loves  them  no  other- 
wise than  as  serving  attendants,  because  they  serve  him- 
self. Hence  it  follows  that  he  who  is  in  self-love,  wills 
that  the  church,  his  country,  human  societies,  and  his 
fellow-citi/.ens  should  serve  him,  and  not  he  them,  for  he 
places  himself  above  them,  and  them  below  himself. 
Hence  it  is  that  so  far  as  any  one  is  in  self  love,  so  far 
he  removes  himself  from  heaven,  because  from  heavenly 
love. 

558.  Moreover  as  far  as  any  one  is  in  heavenly  love, 
which  consists  in  loving  u.-^es  and  goods  and  in  being 
affected  with  delight  of  heart  in  the  perfonnance  of 
them  for  the  sake  of  the  church,  the  country,  human 
society,  and  a  fellow-citizen,  so  far  he  is  led  of  the  Lord, 
because  that  love  is  the  love  in  which  He  is,  and  which 
is  from  Iliia.  But  as  far  as  any  one  is  in  self  love,  which 
love  consists  in  performiug  uses  and  goods  for  the  sake 
of  himself,  so  far  he  is  led  of  himself ;  and  in  proportion 
as  any  one  is  led  of  himself,  in  the  same  proportion  he  is 
not  led  of  the  Lord.  Hence  likewise  it  follows  that  so 
far  as  any  one  loves  himself,  so  far  he  removes  himself 
from  the  Divine,  thus  also  from  heaven.  To  be  led  of 
himself  is  to  be  led  by  his  own  proprium,  and  the  pro- 
prium of  man  is  nothing  but  evil;  for  it  is  his  hereditary 
evil,  which  consists  iu  loving  himself  more  than  God,  and 
the  world  more  than  heaven.  Man  is  let  into  his  own 
proprium.  thus  into  his  hereditary  evils,  as  often  as  he 
regards  himself  in  the  good  which  he  does;  for  he  looks 
from  goods  to  liimself,  and  not  from  himself  to  goods, 
and  so  in  goods  he  presents  an  image  of  himself,  and  not 
any  image  of  the  Divine.  That  this  is  the  case,  has 
been  also  proved  to  me  by  experience.    There  are  evil 


K      M 

'  I     m't 


uMfbgitfuiriigibMMaBuMga^iiujMU 


380 


HEAVEN-  AND  HELL. 


spiritsJ,  whose  habitations  are  iu  the  midiile  quarter  be- 
tween the  north  and  the  west,  beneath  the  heavens,  who 
are  skilled  in  the  art  of  letting  well-disposed  spirits  into 
their  proprium,  and  thus  into  evils  of  various  kinds. 
They  effect  this  by  letting  them  into  thoughts  alxjut 
themselves,  either  openly  by  praises  and  honors,  or  secretly 
by  determinations  of  their  affections  to  themselves  ;  and  as 
far  as  they  effect  this,  so  far  they  avert  the  faces  of  well- 
disposed  spirits  from  heaven,  and  so  far  likewise  they 
obscure  their  understanding,  and  call  forth  evils  from 
their  proprium. 

That  self-love  is  opposite  to  neighborly  love,  may  be 
seen  from  the  origin  and  essence  of  both.  The  love  of 
the  nei<;hbor  with  him  who  is  in  self-love  commences 
from  self,  —  for  it  is  insisted  that  every  one  is  neighbor 
to  himself, — and  it  proceeds  from  him  as  the  centre  to 
all  who  make  one  with  him,  with  diminution  according 
to  the  degrees  of  conjunction  with  him  by  love.  They 
who  are  out  of  that  connexion  are  made  no  account  of, 
and  they  who  are  contrary  to  them  and  tlieir  evils  are 
accounted  as  enemies,  whatsoever  be  their  character, 
whether  they  be  wise,  upright,  sincere,  or  just.  But  spir- 
itual love  towards  a  man's  neighbor  commences  from  the 
Lord,  and  from  Him  as  the  centre  proceeds  to  all  who 
are  conjoined  to  Him  by  love  and  faith,  and  proceeds 
according  to  the  quality  of  the  love  and  faith  with  them. 
Hence  it  is  evident  that  the  love  of  the  neighbor  which 
commences  from  man  is  opposite  to  the  neighborly  love 
which  commences  from  the  Lord,  and  that  the  former 
])rc)ceeds  from  evil,  because  from  the  proprium  of  man, 
whereas  the  latter  proceeds  from  good,  because  from  the 
Lord,  who  is  Good  Itself.  It  is  evident  also,  that  the 
love  of  the  neighbor  which  proceeds  from  man  and  his 
])roprium  is  corporeal,  but  the  neighborly  love  which 
proceeds  from  the  Lord  is  heavenly.  In  a  word,  the  love 
of  self  makes  the  head  with  the  man  in  whom  it  is,  and 
heavenly  love  makes  with  him  the  feet,  on  which  he 


ALL  IN'  HELL  IN  EVILS  AND  FALSITIES.     381 


Stands,  and  which,  if  it  does  not  serve  him,  he  tramples 
under  foot.  Hence  it  is  that  they  who  are  cast  down 
into  hell,  appear  to  be  cast  down  with  the  head  down- 
wards towards  hell,  and  with  the  feet  upwards  towards 
heaven  (see  above,  n.  548). 

559.  Self-love  also  is  of  such  a  quality  that,  as  far 
a.s  the  reins  are  given  it,  that  is,  so  far  as  external  bonda 
are  removed,  which  are  fears  of  the  law  and  its  penalties, 
and  of  the  loss  of  reputation,  of  honor,  of  gain,  of  em- 
ployment, and  of  life,  so  far  it  rushes  headlong,  until  at 
length  it  not  only  desires  to  rule  over  the  whole  worlil, 
but  also  over  the  whole  heaven,  and  over  the  Divine 
Himself,  not  knowing  any  limit  or  boundary.  This  pro- 
pensity lurks  in  every  one  who  is  in  self-love,  altiiough 
it  is  not  evident  before  the  world,  where  the  above-men- 
tioned bonds  restrain  it.  That  th'iA  is  the  case,  every 
one  may  see  iu  potentates  and  kings,  wMio  are  not  subject 
to  such  restraints  and  bonds  ;  who  rush  on  and  subjugate 
provinces  and  kingdoms,  so  far  as  they  succeed  in  tlioir 
purposes,  and  aspire  after  unlimited  power  and  glory. 
That  this  is  so,  is  still  more  manifest  from  the  Babylon 
of  this  day,  which  has  extended  its  dominion  into  heaven, 
and  has  transferred  all  the  divine  power  of  the  l^ord  to 
itself,  and  lusts  continually  for  more.  That  persons  of 
such  a  cliaracter  are  wholly  opposed  to  tlie  Divine  an. I 
to  heaven,  and  are  in  favor  of  hell,  when  thev  come  after 
death  into  the  other  life,  may  be  seen  in  the  little 
treatise  on  The  Last  Judgment  and  the  Destruction  of 
Babylon. 

560.  Imagine  for  yourself  a  society  of  such  persons, 
all  of  whom  love  tiiemselves  alone,  and  love  others  no 
farther  tlian  as  they  make  one  with  themselves ;  and 
you  will  see  that  their  love  is  only  like  that  of  rolibers 
among  themselves,  who,  so  far  as  they  act  conjointly, 
embrace  and  call  each  other  friends,  but  so  far  .is  thev 
do  not  act  coiijointly,  and  so  far  as  they  reject  their  rules 

-of  government,  rise  up  against  and  murder  each  other. 


M  \\ 


II 


382 


HEAVEN^  Amy  HELL. 


If  their  interiors,  or  their  minds,  be  explored,  it  will 
appear  that  they  are  full  of  hostile  hatred  one  against 
another,  and  that  in  heart  they  laugh  at  all  justice  and 
sincerity,  and  likewise  at  the  Divine,  whom  they  reject 
as  of  no  account.  This  may  be  still  further  manifest 
from  the  societies  of  such  in  the  hells,  treated  of  below. 

561.  The  interiors,  which  are  of  the  thoughts  and 
affections,  of  those  who  love  themselves  alwve  all  things, 
are  turned  to  themselves  and  to  the  world,  and  thus  are 
turned  away  from  the  Lord  and  from  heaven.  Hence  it 
is  that  they  are  obsessed  with  evils  of  every  kind,  and 
that  the  divine  cannot  flow  in,  became  the  instant  it 
flows  in,  it  is  immersed  in  thoughts  concerning  self  and 
is  defiled,  and  is  likewise  infused  into  the  evils  which  are 
from  their  proprium.  Hence  it  is  ihat  all  such,  in  the 
other  life,  look  backward  from  the  Lord  to  the  point  of 
thick  darkness,  which  is  there  in  the  place  of  the  sun  of 
the  world,  and  which  is  diametrically  opposite  to  the  sun 
of  heaven,  which  is  the  Lord  (see  above,  n.  123) :  thick 
darkness  also  signifies  evil,  and  the  sun  of  the  world  the 
love  of  self. 

562.  The  evils  belonging  to  those  who  are  in  the 
love  of  self,  are  in  general  contempt  of  others,  envy, 
enmity  against  all   who  do  not  favor  them,  hostility 
thence,  hatred  of  various  kinds,  revenge,  cunning,  de- 
ceit,  un mercifulness,  and   cruelty;    and    in    regard  to 
religious  things,  there  is  not  only  contempt  of  the  Di- 
vine, and  of  divine  things,  which  are  the  truths  and  goods 
of    the   church,   but  also  anger  against   them,   which 
is  likewise  turned   into   hatred  when   man   becomes  a 
spirit ;  and  then  he  not  only  cannot  endure  to  hear  those 
things  mentioned,  but  also  burns  with  hatred  against  all- 
who  acknowledge  and  worship  the  Divine.      I  once  dis- 
coursed with  a  certain  spirit  who  in  the  world  had  been  a 
man  in  authority,  and  had  loved  himself  in  a  superior  de- 
gree ;  and  when  he  only  heard  mention  made  of  the  Di- 
vine, and  especially  when  he  heard  the  Lord  mentioned, 


ALL  IN  HELL  IN  EVILS  AND  FALSITIES.     383 


he  was  impelled  by  such  hatred  re.'^ulting  from  anger, 
that  he  burned  with  a  desire  to  kill  11  im.  The  same 
person,  also,  when  his  love  was  left  unrestrained,  de- 
sired to  be  tiie  devil  himself,  that  from  self  love  he  miiiht 
continually  infest  heaven ;  this  also  is  the  desire  of  sev- 
eral who  are  of  the  papist  religion,  when  they  perceive 
in  the  other  life  that  the  Lord  has  all  power,  and  them- 
selves none. 

563.  There  appeared  to  me  some  spirits  fn  the  west- 
ern quarter  towards  the  south,  who  said  that  they  had 
been  in  stations  of  great  dignity  in  the  world,  and  that 
they  deserved  to  be  preferred  above  others  and  to  rule 
over  them.  They  were  explored  by  angels  as  to  their  in- 
terior quality,  and  it  was  discovered  that  in  their  offices 
in  the  world  they  had  not  looked  to  uses,  but  to  thera- 
eelves,  and  thus  that  they  had  preferred  themselves  to 
uses.  But  whereas  they  were  eager  and  intensely  solic- 
itous to  be  set  over  others,  it  was  allowed  tliem  to  be 
among  those  who  were  consulting  on  concerns  of  great 
importance.  Then  it  was  perceived  that  they  could  cot 
attend  at  all  to  the  business  in  agitation,  nor  see  things 
inwardly  in  themselves,  and  that  they  did  not  speak 
from  the  use  of  the  tiling,  but  from  proprium,  and  like- 
wise that  they  wished  to  act  their  pleasure  according  to 
favor.  They  were  therefore  discharged  from  that  func- 
tion and  left  to  seek  employments  for  themselves  else- 
where. Then  they  proceeded  further  into  the  western 
quarter,  where  they  were  received  here  and  there  ;  but 
in  all  places  they  were  told  that  they  thought  only  of 
themselves,  and  not  of  any  thing  except  from  self,  thus 
that  they  were  stupid,  and  only  like  sensual  corporeal 
spirits  ;  on  which  account  they  were  banished  whereso- 
ever they  came.  Some  time  afterwards  they  were  seen 
to  be  reduced  to  a  destitute  state,  and  to  ask  for  alms. 
Hence  likewise  it  was  made  manifest  that  tliey  who  are 
in  self-love,  however  from  the  fire  of  that  love  they  may 
iseem  to  speak  in  the  world  like  wise  men,  still  speak 


384 


HEAVEJi  AND  HELL. 


ouly  from  the  memory,  and  not  from  any  rational  light. 
For  this  reason  in  the  other  life,  when  it  is  no  longer 
permitted  for  things  of  the  natural  memory  to  be  re- 
produced, they  are  more  stupid  than  others,  and  this  by 
reason  that  they  are  separated  from  the  Divine. 

664.     There  are  two  kinds  of  dominion  ;  one  is  o 
love  towards  the  neighbor,  and  the  other  is  of  self  love 
These  two  dominions  in  their  essence  are  altogether  op 
posed  to  each  other.     He  who  exercises  rule  from  neigh 
borly  love,  wills  good  to  all,  and  loves  nothing  more  than 
uses,  thus  to  serve  others  ;  that  is,  to  will  good  to  others, 
and  to  perform  uses,  whether  it  be  to  the  church,  vr  to 
his  country,  or  to  society,  or  to  a  fellow-citizen  ;  this  is 
his  love,  and  this  the  delight  of  his  heart.      As  far  also 
as  he  is  exalted  to  dignities  above  others,  so  far  he  is 
glad,  yet  not  for  the  sake  of  the  dignities,  but  for  tlie 
sake  of  uses,  which  he  is  then  able  to  perform  in  greater 
abundance  and  in  a  greater  degree  ;  such  is  the  domin- 
ion in  the  heavens.     But  he  who  rules  from  the  luvc  of 
self,  wills  good  to  no  one  but  to  himself  alone  ;  the  uses 
which  he  performs  are  for  the  sake  of  his  own  honor 
and  glory,  which  to  him  are  the  only  uses.     AVhen  he 
serves  others,  it  is  with  the  view  that  he  may  himself 
be  served,  honored,  and  exalted  to  dominion  ;  he  courts 
dignities  not  for  the  sake  of  the  good  offices  which  are  to 
be^performed  to  the  country  and  to  the  church,  but  that 
he  may  be  in  eminence  and  glory,  and  thus  in  tlie  delight 
of  his  heart.      The  love  of  dominion  remains  also  with 
every  one  after  the  life  in  the  world.      Those  who  have 
exercised  authority  from  neighborly  love,  are  also  in- 
trusted with  authority  in  the  heavens  ;  yet  in  tliiscase  it 
is  not  they  who  rule,  but  the  uses  which  they  love,  and 
when  uses  rule,  the  Lord  rules.      But  they  who  in  the 
world   have   ruled  from  self-love,  after  the  life  in  the 
world  are  in  hell,  ami  are  there  vile  slaves.     I  have  seen 
the  mighty  ones,  who  in  the  world  have  exercised  domin- 
ion from  the  love  of  self,  rejected  among  the   most 


WHAT  IS   MEANT   BY   HELL   FIRE. 


385 


vile,  and  some  among  those  in  excremeutitious  places 
there. 

665.  But  as  to  what  concerns  the  love  of  the  world, 
this  love  is  not  opposed  to  heavenly  love  in  bo  great  a 
degree,  since  it  does  not  conceal  in  it  so  great  evils.  The 
love  of  the  world  consists  in  man's  desiring  to  secure  to 
himself  the  wealth  of  others  by  every  kind  of  art,  and 
placing  his  heart  in  riches,  and  suffering  the  world  to 
draw  him  back  and  withdraw  him  from  spiritual  love, 
which  is  love  towards  the  neighbor,  thus  from  heaven 
and  from  tlie  Divine.  But  this  love  is  manifold  ;  there 
is  a  love  of  wealth  for  the  sake  of  being  exalted  to 
honors,  which  alone  are  loved ;  there  is  a  love  of  honors* 
and  dignities  with  a  view  to  the  increase  of  wealth; 
there  is  a  love  of  wealth  for  the  sake  of  various  uses 
which  give  delight  to  the  world  ;  there  is  a  love  of  wealth 
merely  for  the  sake  of  wealth,  as  is  the  case  with  the 
avaricious ;  and  so  forth.  The  end  for  the  sake  of  which 
wealth  is  sought,  is  called  its  use,  and  it  is  the  end  or 
use  from  which  the  love  has  its  quality;  for  the  love  is 
of  such  a  quality  as  is  the  end  regarded,  and  all  other 
things  only  serve  it  as  means.    . 


WHAT   IS  MEANT  BY  HELL   FIRE,  AND  WHAT  BY 
GNASHING  OF  TEETH. 

566.  What  eternal  fire  is  and  gnashing  of  teeth, 
which  are  mentioned  in  the  Word  as  the  portion  of  those 
who  are  in  hell,  has  as  yet  been  knowu  scarcely  to  any 
one,  by  reason  that  mankind  have  tliought  materially 
concerning  those  tilings  wiirch  are  in  the  Word,  rot  being 
acquainted  with  its  spiritual  sense.  So  by  fire  some 
have  understood  material  Hre,  some  torment  in  general, 
some  remorse'  of  conscience,  and  some  have  supposed 
that  it  is  so  spoken  merely  to  impreea  the  wicked  with 


^h^^^^J*M^laJlJ.^ 


386 


DEAVEN  AND  HELL. 


terror ;  and  by  gnashing  of  teeth,  some  have  imaerstood 
actual  gnashing,  some  only  a  horror,  such  as  exists  when 
such  collision  of  the  teeth  is  heard.  But  he  who  is 
acquainted  with  the  npiritual  sense  of  the  Word  may 
know  what  eternal  lire  is,  and  what  the  gnashing  of 
teeth  ;  for  in  every  expression,  and  in  every  sense  of  ex- 
pressions in  the  Word,  there  is  contained  a  spiritual 
sense,  since  the  Word  in  its  bosom  is  spiritual,  and  what 
is  spiritual  cannot  be  expressed  otherwise  than  naturally 
with  man,  Ijecause  man  is  in  the  natural  world  and 
thinks  from  the  things  of  that  world.  What  therefore 
is  meant  by  the  eternal  lire,  and  the  gnashing  of  teeth, 
#into  which  evil  men  come  as  to  their  spirits  after  death, 
or  which  their  spirits,  which  are  then  in  the  spiritual 
world,  suffer,  will  be  told  in  what  now  follows. 

567.     There  are  two  origins  of  heat,  one  from  the 
sun  of  heaven,  which  is  the  Lord,  and  the  other  from  the 
sun  of  the  world.     The  heat  which  is  from  the  sun  of 
heaven,  or  the  Lord,  is  spirirual  heat,  which  in  its  essence 
is  love  (see  above,  u.  126-140);  but  the  heat  from  the 
sun  of  the  world  is  natural  heat,  which  in  its  essence  is 
not  love,  Init  serves  spiritual  lieat  or  love  for  a  recep- 
tacle.    Tliat  love  in  irs  essence  is  heat,  may  be  manifest 
from  the  iieating  of  the  mind,  and  thence  of  the  body, 
from  love,  and  according  to  its  degree  and  quality,  which 
man  experiences  equally  in  winter  as  in  summer  ;  also 
from  the  Iieating  of  the  blood.    That  natural  heat,  which 
exists  from  tlie  sun  of  the  world,  ^erves  spiritual   heat 
for  a  receptacle,  is  manifest  from  the  heat  of  the  body, 
which  is  excited  by  the  heat  of  its  spirit,  and  is  its  substi- 
tute in  the  body  ;  especially  from  vernal  and  summer 
heat  with  animals   of  every  kind,  which  tiieu   return 
every  year  to  their  loves.     Not  that  this  latter  lieat  pro- 
duces this  effect,  but  because  it  disposes  their  bodies  to 
receive  the  heat  which  flows  in  also  with  them  from  the 
spiritual  world;  for  the  spiritual  world  tlows  into  the 
natural,  as  cause  into  effect.    He  who  believes  that  uat- 


WHAT  IS  MEANT  BY  HELL  FIRE. 


387 


ural  heat  produces  their  loves,  is  much  deceived,  for 
there  is  an  influx  of  the  spiritual  world  into  the  natural 
world,  and  not  of  the  natural  world  into  the  spiritual, 
and  all  love,  inasmuch  as  it  is  of  the  life  itself,  is  spirit- 
ual. Again,  he  who  believes  that  any  thing  exists  in  the 
natural  world  without  the  influx  of  the  spiritual  world, 
is  likewise  deceived,  for  what  is  natural  exists  and  sub- 
sists only  from  what  is  Ri)iritual  The  subjects  also  of 
the  vegetable  kingdom  derive  their  germinations  from 
influx  out  of  that  world;  the  natural  heat,  which  prevails 
in  the  season  of  spring  and  summer,  only  disposes  the 
seeds  into  their  natural  forms,  by  expanding  and  open- 
ing them,  so  that  influx  froln  the  spiritual  world  may 
there  act  as  a  cause.  These  things  are  adduced  that  it 
may  be  known,  that  there  are  two  kinds  of  heat,  namely, 
spiritual  heat  and  natural  heat,  and  that  spiritual  heat 
is  from  the  sun  of  heaven,  and  natural  heat  from  the 
8UU  of  the  world,  and  that  influx  and  consequent  co- 
operation  present  the  effects  which  appear  before  the 
eyes  of  men  iu  tlie  world. 

568.  The  si)iritual  heat  with  man  is  the  heat  of  hia 
life,  because,  as  was  said  above,  in  its  essence  it  is  love. 
This  heat  is  what  is  meant  in  the  Word  by  lire  ;  love  to 
the  Lord  and  neighborly  love  being  meant  by  heavenly 
fire,  and  self-love  and  the  love  of  the  world  by  infernal 
fire. 

569.  Infernal  fire  or  love  exists  from  the  same  ori- 
gin as  heavenly  fire  or  love,  natnely,  from  the  sun  of 
heaven  or  the  Lord;  but  it  is  made  infernal  by  those 
who  receive  it.  For  all  influx  from  the  spiritual  world 
varies  according  to  reception,  or  according  to  the  forms 
into  which  it  flows,  not  otherwise  than  the  lieat  and 
light  from  the  sun  of  the  world.  The  heat  from  tiiat 
sun,  flowing  in  into  8hrul)l)eries  and  beds  of  flowers, 
produces  vegetation,  and  likewise  draws  forth  grateful 
and  sweet  odors ;  but  the  same  heat  flowing  in  into  ex- 
crementitious  and  cadaverous  substances,  produces  pa- 


gg||y|g^jg|g^|gjj|jj^jgg||g 


HEAVEN  AND  HELL. 


388 

trefaction,  and  draws    forth   noisome   and    disgusting 
s  enThes.     In  like  uiauuer  the  light  from  the  sa.ne  sun 
in  oL  subject  produces  beautiful  and  plea-g  colors  .. 
another  such  as  are  ugly  and  unpleasant.     The  case  is 
similar  in   regard  to  heat  and  light  from  the  sun   of 
heTxve",  which  is  love.     When  the  heat  or  love  fi.m  it 
flows  into  goods,  as  with  good  men  and  spirits  and  with 
an 'els,  it  fructilies  their   goods;  but  when  it  flows  m 
"th  the  wicked,  it  is  attended  with  a  contrary  effect 
for  their  evils  either  suffocate  it  ^^  P^'^^V^*' .  V^  ^^^ 
maimer  the  li-ht  of  heaven,  when  it  flows  in  into  the 
uths  o    "ok  gives  intelligence  and  wisdom,  but  when 
flows  in'into'  the  falsities-of  evil,  it  is  there  ^nrned  -to 
insanities  aud  phantasies  of  various  kinds.    Thus  in  all 
cases  it  manifests  itself  according  to  reception. 

670.     Inasmuch  as  infernal  tire  is  the  love  of  self 
and  of  the  world,  it  is  therefore  every  ust  ^'l"ch  is  the 
result  of  tiiose  loves,  inasmuch  as  lust  is  love  in  its  con- 
IhuiWorwhat  a  man  loves,  this  he  continually  lusts 
a   e   f  and  it  is  likewise  delight,  for  what  a  man  lov  s 
or  lusts  after,  when  he  obtains  it,  lie  Pe-eive«jie^^^^^ 
fnl  nor  is  deli"-ht  of  heart  communicated  to  man  frona 
InVoth;:  source.     Infernal  tire,  therefore,  is  the  Ins 
and  deli.'ht  which  spring  from  those  two  loves  as  their 
or^^nrThe  evils  derived  from  those  loves  are  con- 
Lmpt  of  others,  enmity  a^^     hostility  against  those  who 
do  not  favor  them,  envy,  hatred,  and  ^-'enge   and    e^ 
Rultin-  from  these,  savageness  and  cruelty  ;  and  with 
::gad%o  the  Divine,  they  consist  in/enial,  and  conse- 
quently contempt,  derision,  and  blasphemuig  of   he  holy 
Tn.     appertaining  to  the  church;  which  evils,  after 
deaUi,  when  man  becomes  a  spirit,  are  turned  into  anger 
and  hatred  against  those  holy  things    see  above  n^  o02) 
And  whereas  those  evils  breathe  continually  the  destruc. 
tiou  and  murder  of  those  whom  they  account  a^  enemies, 
aud  agai-t  whom  they  burn  with  hatred  and  revenge 
therefore  it  is  the  delight  of  their  life  to  will  to  destroy 


WHAT  18  MEANT  BY  HELL  FIRE. 


nm 


and  kill,  and  so  far  as  they  cannot  effect  this,  to  will  to 
do  mischief,  to  injure,  and  to  exercise  cruelty.  These 
are  the  things  which  are  understood  by  fire  in  the  Word, 
where  the  wicked  and  the  hells  are  treated  of,  some  pas- 
sages from  which  I  shall  here  adduce  by  way  of  confirm- 
ation. Every  one  is  a  hypocrite  and  an  evil-doer,  and 
every  mouth  speaketh  folly ;  for  wickedness  burneth  as  a 
Jire;  it  devoureth  the  briers  and  thorns,  and  kindleth  the 
thickets  of  the  forest,  and  they  mount  up  with  the  lifting  up 
of  smoke  f  and  the  people  are  become  the  fuel  of  the  Jire; 
no  man  spareth  his  brother  (Isaiah  ix.  17,  18,  i9).  I  will 
shoio  wonders  in  the  heavens  and  in  the  earth,  bloody  and 
fire,  and  pillars  of  smoke ;  the  sun  shall  be  turned  into 
darkness  (Joel  ii.  30,  31).  The  land  shall  become  burning 
pitch;  it  shall  not  be  quenched  night  nor  day;  its  gmoke 
shall  ascend  for  ever  (Isaiah  xxxiv.  9,  10).  Behold  the 
day  Cometh  that  shall  burn  as  an  oven,  and  all  the  proud, 
and  all  that  do  wickedly  shall  be  stubble,  and  the  day  that 
cometh  shall  burn  them  up  (Mai.  iv.  1).  Babylon  is  be- 
come the  habitation  of  devils;  they  that  saw  the  smoke  of 
her  burning  cried ;  the  smoke  ascendeth  for  ages  of  ages 
(Apoc.  xviii.  2,  18  ;  xix.  3).  He  opened  the  pit  of  the 
abyss,  whence  came  up  smoke  from  the  pit,  as  the  smoke  of 
a  great  furnace ;  and  the  sun  and  the  air  were  obscured  by 
the  smoke  of  the  pit  (Apoc.  ix.  2).  Out  of  the  mouth  of 
the  horses  went  forth  Jire,  and  smoM,  and  brimstone  ;  by 
these  was  the  third  part  of  men  slain,  by  the  fire,  and  by 
the  smoke, and  by  the  brimstone  f  Apoc.  ix.  17,  18).  If  any 
man  worship  the  beast,  he  shall  drink  of  the  wine  of  the 
wrath  of  God,  poured  out  without  mixture  in  the  cup  of 

y  m    a  ¥111 

Ills  anger,  and  shall  be  tormented  with  Jire  and  brimstone 
(Apoc.  xiv.  9,  10).  The  fourth  angel  poured  out  his  vial 
into  the  sun,  and  it  was  given  him  to  bum  men  vnth  heat 
by  the  Jire;  therefore  men  were  scorched  with  a  great  heat 
(Apoc.  xvi.  8,  9).  They  were  cast  into  a  lake  burning 
with  Jire  and  brimstone  (Apoc.  xix.  20;  xx.  14,  15  ;  xxi. 
8).    Every  tree  that  bringeth  not  forth  good  fruit,  shall  b€ 


390 


HExVVEN  xYND  HELL. 


cut  down  and  cast  into  the  fire  (Matt.  iii.  10  ;  Luke  iii. 
9)      The   Son  of  man  shall  send  his  angels,  who   shall 
gather  together  out  of  his  kingdom  all  things  that  offend, 
and  those  who  do  iniquity,  and  shall  send  them  viio  the 
furnace  of  fire  (Matt.  xiii.  41,  42,  50).     The  Kiug  shall 
say  to  those  who  are  on  the  lejl  hand,  depart  from  Me,  ye 
cursed,  into  everlasting  fire,  prepared  for  the  devdandhis 
angels  (Matt.  xxv.  41 ).     They  shall  be  sent  into  everlast- 
inqfire,  into  the  hell  of  fire,  where  their  worm  shall  «oZ  c/^e, 
and  the  fire  shall  not  he  quenched  (Matt.  xviu.  8,  9  ;  Mark 
ix  43-49).     The  rich  man  in  hell  said  to  Abraham,  that 
he  was  tormented  infiame  (Luke  xvi.  24).     In  these  and 
in  mauv  other  passaj?es,  by  fire  is  meant  the  lust  which 
is  of  self-love  aud  the  love  of  the  world,  and  by  the 
smoke  theuco  is  understood  falsity  from  evil. 

571.    Inasmuch  as  the  lust  of   doing  evils,  which 
originate  in  the  love  of  self  and  of  the  world,  is  under- 
stood by  infernal  fire,  and  since  such  is  the  lust  of  all  in 
the  hells,  as  shown  in  the  foregoing  chapter,  therefore 
likewise,  when  the  lielLs  are  opened,  there  is  an  appear- 
ance  as  of  fire  with  smoke,  such  as  is  seen  in  buildings 
on  fire ;  a  dense  fiery  appearance  from  the  hells  where 
self-love  prevails,  and  a  flumiug  appearance  from  the 
hells  where  the  love  of  the  world  prevails.    But  when 
thev  are  closed,  this  fiery  appearance  is  not  seen,  but  m 
its  place  an  appearlpce  like  a  dark  mass  of  condensed 
smoke.    Yet  that  fieriuess  still  rages  within,  as  is  also 
perceivable  from  the  heat  thence  exhaling,  which  is  like 
that  from  tlie  burnt  ruins  after  a  fire,  or  in  some  places 
as  from  a  heated  furnace,  and  in  <)thers  as  from  a  hot 
bath.   This  heat,  when  it  Hows  in  with  man,  excites  in  hira 
lusts,  and  with  evil  men  hatred  and  revenge,  and  with 
the  sick  insanities.     Such  is  the  fire,  or  such  the  heat, 
with  those  who  are  in  the  above-mentioned  loves,  inas- 
much as  they  are  bound  as  to  their  spirits  to  those  hells, 
even  while  they  live  in  the  body.     But  it  is  to  be  known 
that  they  who  are  in  the  hells  are  not  in  fire,  but  that 


WHAT  IS  MEANT  BY  HELL  FIRE. 


891 


the  fire  is  an  appearance ;  for  they  are  not  sensible  there 
of  any  burning,  but  only  of  a  heat  such  as  they  before 
experienced  in  the  world.  The  appearance  of  fire  is 
from  correspondence,  for  love  corresponds  to  fire,  and  all 
things  which  appear  in  the  spiritual  world,  appear  ac- 
cording to  correspondences. 

572.  It  is  to  be  observed  that  the  above  described 
fire,  or  infernal  heat,  is  turned  into  intense  cold  when 
heat  from  heaven  flows  in,  and  then  the  infernal  inhabi- 
tants shiver  like  those  who  are  seized  with  a  cold  fever, 
aud  are  likewise  inwardly  tormented.  Tlie  reason  of 
this  is,  because  they  are  altogether  in  oppoi*ition  to  the 
Divine  ;  and  the  heat  of  heaven,  which  is  divine  love, 
extinguishes  the  heat  of  hell,  which  is  the  love  of  self, 
and  with  it  the  fire  of  their  life  ;  whence  comes  such  cold 
and  consequent  shivering,  and  hkewise  torment.  Then 
likewise  thick  darkness  ensues  there,  and  thence  infatu- 
ation and  blindness.  But  this  is  rarely  the  case,  only 
when  violent  outrages  are  to  he  appeased,  in  consequence 
of  their  increasing  beyond  measure. 

573.  Inasmuch  as  by  infernal  fire  is  meant  every 
lust  to  do  evil  flowing  forth  from  the  love  of  self,  hence 
also  by  the  same  fire  is  meant  torment,  such  as  exists  in 
the  hells.  For  the  lust  derived  from  that  love  is  the  lust 
of  hurting  others  who  do  not  honor,  venerate,  and  wor- 
ship self;  and  in  proportion  to  the  anger  thence  con- 
ceived, and  to  the  hatred  and  revenge  from  that  auger, 
is  the  lust  of  cruelty  against  them.  When  such  lust  is 
in  every  one  in  a  society,  which  is  restrained  by  no  ex- 
ternal bonds,  such  as  the  fear  of  the  law,  and  of  the  loss 
of  reputation,  honor,  gain,  and  life,  then  every  one  from 
the  impulse  of  his  own  evil  rushes  upon  another,  and  so 
far  as  he  prevails,  also  subjugates  and  reduces  the  rest 
under  his  dominion,  and  from  delight  exercises  cruelty 
towards  tho^  who  do  not  submit  themselves.  This 
delight  is  fully  joined  with  the  delight  of  bearing  rule, 
insomuch  that  they  are  in  a  similar  degree,  since  the  de- 


892 


HEAVEN  AND  HELL. 


light  of  doing  harm  is  in  enmity,  envy,  hatred,  and 
revenge,  which  are  the  evils  of  that  love,  as  was  said 
above  All  the  hells  are  such  societies,  and  therefore 
every  one  there  bears  hatred  in  his  heart  against  others, 
and  from  hatred  bursts  forth  into  cruelty,  so  far  as  he 
prevails  These  cruelties,  and  the  torments  thence,  are 
also  understood  by  infernal  fire,  for  they  are  the  effects 

of  lusts.  V     ,    .  •! 

574.    It  was  shown  above   (n.    548)  that  an  evil 
spirit  of  his  own  accord  casts  himself  into  hell.     Now 
then  it  shaU  be  told  in  few  words,  whence  this  comes  to 
pass,  when  yet  in  hell  there  are  such  torments.    From 
every  hell  there  exhales  a  sphere  of  the  lusts  in  which 
its  inhabitants  are.     When  this  sphere  is  perceived  by 
him  who  is  in  similar  lusts,  he  is  affected  at  heart  and 
is  filled  with  delight ;  for  lust  and  its  delight  make  one , 
inasmuch  as  what  any  one  lusts  after,  this  is  delightful 
to  him.      Hence   it  is,   that  the  spirit   turns    himself 
thither,  and  from  delight  of  heart  lusts  to  go  thither ; 
for  he  does  not  as  yet  kuow  that  such  torments  are  there, 
and  he  who  knows  it,  still  lusts  to  go  in  that  direction. 
For  no  on©  in  the  spiritual  world  can  resist  his  own 
lust,  inasmuch  as  the  lust  is  of  his  love,  and  love  is  of 
his  will,  and  will  is  of  his  nature,  and  every  one  there 
acts  from  his  nature.     When  therefore  a  spirit  of  his 
own  accord,  or  from  his  own  freedom,  directs  his  course 
to  his  own  hell  and  enters  it.  then  at  first  he  is  received 
in  a  friendly  manner,  and  is  led  thus  to  believe  that  he 
has  come  among  friends.     But  this  only  continues  for 
some  hours  ;  in  the  mean  time  he  is  explored  as  to  the 
quality  of  his  cunning,  and  hence  as  to  the  quahty  of 
his  power.     When  he  has  been  explored,  they  begin  to 
infest  him.  and  this  hy  various  methods,  and  successively 
with  greater  s»ve*y  and  vehemence,  which  is  effected 
by  introduction  mor*  toteriorly  and  deeply  into  hell; 
for  in  proportion  as  the  hell  is  more  interior  and  deeper, 
the  spiriti  are  moee  malignant:  after  infestaUons  they 


WHAT  IS  MEANT  BY  HELL  FIRS. 


899 


begin  to  treat  him  cruelly  by  punishments,  and  this  nntil 
he  is  reduced  to  the  state  of  a  slave.     But  whereas  re- 
bellious commotions  continually  exist  there,  inasmuch 
as  every  one  there  wills  to  be  greatest,  and  burns  with 
hatred  against  others,  hence  come  new  outrages;  thus 
one  scene  is  changed  into  another,  and  they  who  were 
made  slaves,  are  taken  out  of  thraldom,  that  they  may 
afford  aid  to  some  new  devil  to  subjugate  others;  and 
then   they   who   do   not   submit   themselves,  and   yield 
implicit    obedience,   are    again    tormented    by   various 
methods:  and  so  they  go  on  continually.    Such  torments 
are  the  torments  of  hell,  which  are  called  infernal  fire. 
575.     But  gnashing  of  teeth  is  the  continual  dispute 
and  combat  of  falsities  with  each  other,  consequently  of 
those  who  are  in  falsities,  joined  likewise  with  contempt 
of  others,  with  enmity,  mockery,  ridicule,  blaspheming; 
which  evils  likewise  burst   forth  into  various  kinds  of 
butchery ;  for  every  one  fights  for  his  own  falsity  and  calls 
it  truth.     These  disputes  and  combats  are  heard  out  of 
those  hells  like  the  gnashiug  of  teeth,  and  are  likewise 
turned  into  gnashing  of  teeth,  when  truths  from  heaven 
flow  in  thither.     In  those  hells  are  all  they  who  have 
acknowledged  nature  and   denied  the   Divine  ;  in  the 
deeper  hells  they  who  have  confirmed  themselves  in  such 
acknowledgment  and  denial.     These,  forasmuch  as  they 
can  receive  nothing  of   light  from  heaven,  and  thence 
can  see  nothing  inwardly  in  themselves,  are  therefore 
most  of  them  corporeal  sensual  spirits,  or  such  as  believe 
nothing  but  what  they  see  with  their  eyes  and  touch 
with  the  hands :  hence  all  the  fallacies  of  the  senses  are 
to  them  truths,  from  which  also  they  dispute.    It  is  from 
this  cause  that  their  disputes  are  heard  like  gnashiugs  of 
teeth  ;  for  all  falsities  in  the  spiritual  world  are  grating, 
and  the  teeth  correspond  to  ultimate  things  in  nature, 
and  likewise  to  ultimate  things   with  man,  which  are 
corporeal  sensual.     (That  in  the  hells  there  is  gnashing 
of  teeth,  may  be  seen  Matt.  viii.  12 ;  xiii.  42,  50;  xxiL 
13;  xxiv.  51 ;  xxv.  30;  Luke  xiii.  28.) 


igyigiijj^igij^ffiigi^Si^ 


894 


HEAVEN  AND  HELL. 


THE    MALICE   AND   WICKED    ART3    OF    INFERNAL 

SPIRITS. 

576.     The  superior  excellence  of  spirits  in  compari- 
Bon  with  men,  may  be  seen  and  comprehended  by  every 
one  who  thinks  interiorly,  and  knows  anything  of  the 
operation  of  his  own  mind.     For  man  can  in  a  moment 
of  time  consider,  evolve,  and  form  conclusions  upon  more 
subjects  than  he  can  utter  and  express  in  writing  in  half 
an  hour.     Hence  it  is  evident  what  superior  excellence 
man  has  when  be  is  in  his  spirit,  consequently  when  he 
becomes  a  spirit;  for  it  is  the  spirit  which  tlnnks  and  it 
is  the  body  by  which  the  spirit  expresses  its  thoughts  m 
speaking  or  writing.     Hence  it  is  that  the  man  who  be- 
comes an  angel  after  death,  is  in  intelligence  and  wisdom 
ineffable  respectively  to  his  intelligence  and   wisdona 
when  he  lived  in  the  world  ;  for  his  spirit,  when  he  lived 
in  the  world,  was  bound  to  the  body,  and  by  the  body 
was  in  the  natural  world.    For  this  reason  what  he  then 
thouc^ht  spiritually,  flowed  into  natural  ideas,  which  are 
respectivelv  general,   gross,  and  obscure,  and  are  not 
receptive  of  innumerable  things  which  are  of  spiritual 
thouc^ht;  and  likewise   involve   them   in   the   densities 
arisinc'  from  worldly  cares.    It  is  otherwise  when  the 
spirit  Is  released  from  the  body  and  comes  into  its  spirit- 
ual state,  as  is  the  case  when  it  passes  out  of  the  natural 
into  the  spiritual  world,  which  is  proper  to  it.     That  its 
state  then  as  to  thoughts  and  affections  immensely  excels 
its  former  state,  is  evident  from  what  has  been  now  said. 
Hence  it  is  that  the  angels  think  things  ineffable  and  in- 
expressible, consequently  such  as  cannot  enter  into  the 
natural  thoughts  of  man ;  when  yet  every  angel  was 
born  a  man,  and  has  lived  as  a  man,  and  then  he  seemed 
to  himself  to  be  no  wiser  than  other  men. 

677.    In  the  same  degree  in  which  there  la  wisdom 


MALICE  OF  INFERNAL  SPIRITS. 


395 


and  intelligence  with  angels,  there  is  also  wickedness  and 
cunning  with  infernal  spirits  ;  for  the  case  is  similar,  in- 
asmuch as  the  8j)iritof  man,  when  it  is  released  from  the 
body,  is  in  its  own  good  or  in  its  own  evil  —  an  angelic 
spirit  in  his  own  good,  and  an  infernal  spirit  in  his  own 
evil.     For  every  Ri)irit  is  his  own  good  or  his  own  evil, 
because  he  is  his  own  love,  as  has  been  frequently  said 
and  shown  above  :  therefore,  as  an  angelic  spirit  thinks, 
wills,  speaks,  and  acts  from  his  own  good,  so  does  an  in- 
fernal spirit  from  his  own  evil ;  and  to  think,  to  will,  to 
speak,  and  to  act,  from  evil  itself,  is  to  do  so  from  all  things 
which  are  in  evil.    It  was  otherwise  when  he  lived  ia  the 
body,  as  then  the  evil  of  the  man's  8i>irit  was  in  bonds, 
which  every  man  feels  from  the  law,  from  hope  of  gain, 
from  honor,  from  reputation,  and  from  the  fear  of  losing 
them ;  and  so  the  evil  of  his  spirit  could  not  then  burst 
forth  and  manifest  itself  as  to  its  interior  quality.     Be- 
sides, at  that  time  the  evil  of   the  spirit  of  man  lay 
wrapped  up  and  veiled  in  external   probity,  sincerity, 
justice,  and  the  affection  of  truth  and  good,  which  such 
a  man  has  made  a  pretence  of  and  feigned  for  the  sake 
of  the  world ;  under  whicli  semblances  the  evil  lay  so 
concealed,  and  in  such  obscurity,  that  he  scarcely  knew 
himself  that  his  spirit  contained  so  much  wickedness  and 
craftiness;  thus  that  in  himself  he  was  such  a  devil  as  he 
becomes  after  death,  when  his  spirit  comes  into  itself, 
and  into  its  own  nature.     Such  wickedness  then  mani- 
fests itself  as  exceeds  all  belief.    There  are  thousands  ol 
evils  which  then  burst  forth  fromevil  itself,  among  which 
also  are  such  as  cannot  be  expressed  in  the  words  of  any 
language.     It  has  been  given  me  to  know  tlieir  quality 
by  much  experience,  and  likewise  to  perceive  it,  inas- 
much as  it  has  been  granted  rao  by  the  Lord  to  be  in  the 
spiritual  world  as  to  the  spirit,  and  at  the  same  time  in 
the  natural  world  as  to  the  body-     This  I  can  testify, 
that  their  wickedness  is  so  great  that  it  is  hardly  p<jssible 
to  describe  even  a  thousandth  part  of  it ;  and  likewise, 


896 


HEAVEN  AND  HELL. 


that  unless  the  Lord  protected  man,  it  would  not  be  pos- 
sible for  him  ever  to  be  rescued  from  hell ;  for  with  every 
man  there  are  both  spirits  from  hell  and  angels  from 
heaven  (see  above,  n.  i92,  293).     And  the  Lord  cannot 
protect  man,  unless  man  acknowledges  a  Divme,  and  un- 
less  he  lives  a  life  of  faith  and  charity  ;  for  otherwise  he 
averts  himself  from  the  Lord,  and  turns  himself  to  infer- 
nal spirits,  and  thus  becomes  imbued  as  to  his  spirit,  with 
similar  wickedness.      Nevertheless   man   is  continually 
withdrawn  by  the  Lord  froai  the  evils  which  from  con- 
sociation  with  those  spirits  ho  applies,  and  as  it  were  at- 
tracts to  himself,  if  not   by   internal   bonds,  which  are 
those  of  conscience,  and  which  are  not  received  if  he 
denies  a  Divine,  still  by  external  bonds,  which,  as  was  said 
above,  are  fears  on  account  of  ,the  law  and  its  penalties 
and  of  the  loss  of  gain,  and  the  privation  of  honor  and 
reputation.    Sucli  a  man  may  indeed  be  withdrawn  from 
evils  by  the  delights  of  his  love,  and  by  the  fear  of  the 
loss  and  privation  of  them,  but  he  cannot  be  brought  into 
spiritual  goods  ;  for  so  far  as  he  is  brought  into  these,  so 
far  he  meditates  cunning  and  deceit,  by  assuming  appear- 
ances and  pretences  of  what  is  good,  sincere,  and  just, 
with  a  view  to  persuade,  and  thus  to  deceive  ;  this  cun- 
nin-  adds  itself  to  the  evil  of  his  spirit,  and  forms  that 
eviC  and  gives  it  a  quality  according  to  its  own  nature. 

578      The  worst  of  all  are  they  who  have  been  in 
evils  from  the  love  of  self,  and  who  at  the  same  time  in- 
wardly  in  themselves  have  acted  from  deceit,  inasmucli 
as  deceit  enters  more  thoroughly  into  the  thoughts  and 
intentions,  and  infects  them  with   poison,   and  thus  de- 
stroys all  the  spiritual  life  of  man.     Most  of  these  are  m 
the  hells  to  the  back,  and  are  called  genii,  and  it  is  their 
delight  in  those  hells  to  make  themselves  invisible,  and 
to  flutter  about  others  like  phantoms,  and  secretly  to  in- 
fuse evils,  which  they  scatter  round  them  as  vipers  scatter 
poisons.    These  are  dreadfully  tormented  more  than  the 
rest    But  they  who  are  not  deceitful,  and  who  have  not 


MALICE  OF  INFERNAL  SPIRITS. 


897 


been  ensnared  by  malignant  craftiness,  and  yet  are  in  the 
evils  derived  from  the  love  of  self,  are  also  in  the  liells 
to  the  back,  but  not  in  so  deep  ones.  Tliey,  on  the  other 
hand,  who  have  been  in  eviU  derived  f rmi  the  love  of 
the  world,  are  in  the  hells  in  front,  and  are  called  spirits  ; 
tliese  are  not  such  evils,  that  is,  are  not  sucli  hatreds  and 
revenges,  as  those  who  are  in  evils  from  the  love  of  self, 
consequently  neither  have  tliey  such  malice  and  cunning  ; 
and  so  their  liells  are  mihler. 

579.  It  has  been  granted  me  by  experience  to  know 
what  is  the  quality  of  wickedness  with  those  who  are 
called  genii.  Genii  do  not  operate  and  flow  io  into  the 
thoughts,  but  into  the  affections;  tliese  they  perceive, 
and  smell  them  out,  as  dogs  do  will  beasts  in  a  forest. 
Good>affectious,  when  they  ]>er{eive  them,  they  turn  in- 
stantly into  evil  affections,  loailiug  and  bending  them  in 
a  wonderful  manner  by  the  (ieliglits  of  another,  and  this 
BO  clandestinely,  and  with  such  niali-iiant  art,  that  the 
other  knows  nothing  of  it,  the\  guarding  cunningly 
against  any  thing  entering  into  the  thought,  inasmuch 
as  thus  they  are  made  manifest.  These  are  seated,  with 
man,  beneath  the  hinder  part  of  the  head.  In  the  world 
they  were  men  who  deceitfully  captivated  the  minds  of 
others,  leading  and  persuading  them  by  the  delights  of 
their  affections  or  lusts.  But  those  spirits  are  driven 
by  the  Lord  from  every  man  of  whose  reformation  there 
is  any  hope ;  for  they  are  of  such  a  quality  that  they 
are  able  not  only  to  destroy  the  conscience,  but  also  to 
excite  in  man  his  hereditary  evils,  which  otherwise  lie 
concealed.  In  order,  therefore,  that  man  may  not  be  led 
into  those  evils,  it  is  provided  of  the  Lord  that  these 
hells  should  be  altogether  closed  ;  and  when  after  death 
any  man  who  is  of  siu  li  a  character  comes  into  the  otlier 
life,  lie  is  instantly  cast  into  their  hell.  Those  8]>iritg 
also,  when  they  are  viewed  as  to  their  deceit  and  crafti- 
ness, appear  as  vipers. 

680.     Of  what  quality  the  wickedness  of  infernal 


898 


HEAVEN  AKD  IISILL. 


spirits  is,  may  be  manifest  from  their  nefarious  arts, 
which  are  so  numeious,  that  to  enumerate  them  would 
fill  a  volume,  and  to  describe  them,  many  volumes  ;  tliose 
arts  are  mostly  uukuowu  in  the  world.     One  genus  re- 
lates to  the  abuse  of  correspondences  ;  a  second,  to  the 
abuses  of  the  ultimates   of  divine  order;  a  third,  to 
communication  and  influx  of  thoughts  and  affections,  by 
conversions,  by  inspections,  and  by  other  spirits  out  of 
themselves,    and   by   those    sent    from    themselves;    a 
FOURTH,  to  operations  by  phantasies  ;  a  fifth,  to  ejec- 
tions out  of  themselves,  and  consequent  presence  else- 
where than  where  they  are  with  the  body  ;  a  sixth,  to 
pretences,  persuasions,  and  lies.     Into  these  arts  the 
spirit  of  a  wicked  man  comes  of  itself,  when  it  is  released 
from  its  body,  for  t!tcy  are  inherent  in  the  nature  of  its 
evil,  in  which  it  then  is.     By  these  arts  they  torment 
each  other  in  the  hell^.     But  since  all  of  those  arts,  ex- 
cept those  which  are  effected  by  pretences,  persuasions, 
and  lies,  are  uukiiowu  in  the  world,  1  shall  not  here  de- 
scribe them  speci ileal ly,  iis  well  because  they  would  not 
be  comprehendeil,  as  because  they  are  too  bad  to  be 
spoken  of. 

581.  The  reason  tliat  torments  in  the  hells  are  per- 
mitted by  the  Lord,  is,  because  evils  cannot  otherwise  be 
restrained  aud  subdued.  The  only  means  of  restraining 
and  subduing  them,  thus  of  keeping  the  infernal  crew  in 
bonds,  is  the  fear  of  punishment.  There  is  no  other 
means  given ;  for  without  the  fear  of  punishment  and 
torment,  evil  would  burst  forth  into  madness,  and  the 
wlKile  would  be  dispersed,  as  a  kingdom  on  earth,  where 
there  is  no  law  and  no  punishment. 


APPEARANCE  OP  THE  HELLS. 


399 


THE   APPEARANCE,    SITUATrON,  AND    NUMBER   OP 

THE    HELLS. 

582.     In  the  spiritual  world,  or  in  the  world  where 
spirits  and  angels  are,   similar    things    appear   as   in 
the  natural  world,  or  where  men  are;  so  similar,  that 
as  to  the  external  aspect  there  is  no  difference.     There 
appear  there  plains,  and  there  appear  mountains,  liills 
and  rocks,  and  between  them  valleys ;  also  waters,  aud 
many  other  things  which  are  seen  on  earth.     But  yet  all 
those  things  are  from  a  spiritual   origin,  and  so  appear 
before  tlie  eyes  of  spirits  and  angels,  aud  not  before  tiie 
eyes  of  men,  because  men  are  in  the  natural  world.     The 
spiritual  see  those  tilings  vvhich  are  from  a  spiritual  origin, 
and  ihe  natural  those  tilings  wiiich  are  from  a  natural 
origin.  Hence  man  with  his  eyes  cannot  in  any  wise  see  the 
things  which  are  in  the  spiritual  world,  unless  it  be  granted 
him  to  be  in  the  spirit,  and  except  after  death,  when  he  be- 
comes a  spi  fit.   On  the  other  hand  also,  an  angel  and  spirit 
cannot  see  any  thiug  in  the  natural  world,  unless  they  bo 
with  a  man  to  whom  it  is  given  to  speak  with  them. 
For  the  eyes  of  man  are  accommodated  to  the  reception 
of  the  light  of  the  natural  world,  and  the  eyes  of  angels 
and  spirits  are  accommodated   to  the  reception  of  the 
light  of  the  s|)iritual  world ;  and  yet  both  have  eyes  quite 
alike  in  appearance.     That  the  spiritual  world  is  such, 
the  natural  man  cannot  com|)rehend,  aud  least  of  all  the 
sensual  man,  who  is  he  that  believes  nothing  except  what 
he  sees  with  the  eyes  of  his  body  and  touches  with  his 
liands,  that  is,  what  he  takes  in  l)y  the  sight  and  ttmch; 
and  since  he  thinks  from  tliose    things,   therefore   his 
thought  is  material  and  not  spiritual.     Such  being  the 
similarity  between  the  spiritual  world  and  the  natural 
world,  man  after  death  scarcely  knows  otherwise  than 
diat  ho  is  iu  the  world  where  he  was  born,  and  from 


400 


HEAVEN  AND  HELL. 


which  he  has  departed ;  for  which  reason  also  death  is 
called  ouly  a  translation  from  one  world  to  another  like 
it.  That 'such  is  the  similarity  of  both  worlds,  may  be 
seen  above,  where  representatives  and  appearances  in 
heaven  were  treated  of  (n.  170-176). 

583.    In  the  more  elevated  places  of  the  spiritual 
world  are  the  heavens  ;  in  the  low  places  there  is  the 
world  of  spirits  ;  under  both  are  the  hells.     The  lieavens 
do  not  appear  to  the  spirits  who  are  in  the  world  of 
spirits,  except  when  tlieir  interior  sight  is  o])eued,  yet 
they  occasionallv  appear  as  mists  or  as  brijiht  clouds. 
The  reason  is  that  the  auj^els  of  heaven  are  in  an  interior 
state  as  to  intelli<;ence  and  wisdom,  thus  above  the  sight 
of  those  who  are  in  the  world  of  spirits.     But  the  spirits 
who  are  in  the  plains  and  valleys,  see  each  otlier  ;  yet, 
when  they  are  separated  there,  as  is  the  case  when  they 
are  let  into  their  interiors,  the  evil  spirits  do  not  see  the 
good,  but  the  good  can  see  the  evil ;  nevertheless  they 
turn  themselves  awav  from  them,  and  spirits  who  turn 
themselves  awav  become  invisible.     But  the  hells  do  not 
appear,   since  thev   are    closed,  except  the  entrances, 
which  are  calleil  gates,  when  they  are  opened  to  let  in 
other  similar  spirits.     All  the   gates  to   the   hells   are 
open  from  the  world  of  spirits,  and  none  from  heaven. 

584.     The  hells  are  everywhere,  both  under  moun- 
tains, hills,  and  rocks,  and  also  under  plains  and  valleys. 
The  apertures  or  gates  to  the  hells  which  are  under  the 
mountains,  hills,  and  rocks,  appear  to  the  sigiit  like  holes 
and  clefts  of   the  rocks,  some  stretched  out  wide  and 
large,  some  strait  and  narrow,  some  rugged.      All  of 
them,  when  they  are  inspected,  appear  shady  and  dusky ; 
but  the  infernal  spirits,  who  are  in  them,  are^  in  such 
sort  of  light  as  arises  from  a  fire  of  coals.      To  the  re- 
ception of  that  light  tlieir  eyes  are  accommodated,  and 
this  byioasou  that  while  they  lived  in  the  world  they 
wore  in  thick  darkness  as  to  divine  truths,  by  denying 
them,  and  as  it  were  in  light  as  to  falsities,  by  affirm- 


APPEARiiNCE  OP  THE  HELLS. 


401 


ing  them.  On  this  account  the  sight  of  their  eyes  hag 
been  fitted  to  this  light.  Hence  likewise  it  is  that  the 
light  of  heaven  is  thick  darkness  to  them  and  so  when 
they  come  out  of  their  dens,  they  see  nothing.  From 
these  things  it  was  made  clearfy  evident,  that  man  so 
far  comes  into  the  light  of  heaven  as  he  acknowledges 
the  Divine, and  confirms  in  himself  the  things  which  are 
of  heaven  and  the  church  ;  and  that  he  so  far  comes 
into  the  thick  darkness  of  hell  as  he  denies  the  Divine, 
and  confirms  in  himself  those  things  which  are  contrary 
to  the  things  of  heaven  and  of  the  church. 

685.     The  apertures  or  gates  to  the  hells  which  are 
beneath  the  plains  and  valleys,  appear  of  different  as- 
pects, some  like  to  those  which  are  beneath  the  moun- 
tains, hills,  and  rocks,  some  like  dens  and  caverns,  some 
like  great  chasms  and  whirlpools,  some  like  bogs,  and 
some  like  Jakes  of  waters.    All  are  covered,  nor  are  they 
opened  except  when  evil  spirits  from  the  world  of  spirits 
are  cast  in  thither  ;  and  when  they  are  opened,  there  is 
an   exhalation    from    them,  eisher    like    that   of    fire 
with  smoke,  such  as  appears  in  the  air  from  buildings  on 
fire,  or  like  flame  witJiout  smoke,  or  like  soot,  sudi  as 
comes  from  a  chimney  on  fire,  or  like  a  mist  and  thick 
cloud.     I  have  heard  that  the  infernal  spirits  do  not  see 
those  things,  nor  are  sensible  of  them,  because  when 
they  are  in  them  they  are  as  in  their  own  atmosphere, 
and  thus  in  the  delight  of  their  life  ;  and  this  by  reason 
that  those  things  correspond  to  the  evils  and  falsities  in 
which  they  are,  namely,  fire  to  hatred  and  revenge, 
smoke  and  soot  to  the  falsities  therefrom,  flame  to  the 
evils  of  the  love  of  self,  and  a  mist  and  thick  clond  to 
the  falsities  thence. 

586.  It  has  also  been  granted  me  to  look  into  the 
hells,  and  to  see  what  is  their  quality  within  ;  for  when 
it  is  well-pleasing  to  the  Lord,  a  spirit  or  angel  who  is 
above,  may  penetrate  by  sight  into  the  depths  beneath, 
ania  explore  their  quality,  notwithstanding  the  cover- 


402 


HEAVEN"  AKD  HELL. 


ings  •  thus  Hkewise  it  has  been  granted  to  me  to  look 
into  them.      Some  hells  appeared  to  the  view  like  cav- 
erns and  dens  in  rocks  tending  inwards,  and  hence  like- 
wise  into  the  abyss  obliquely  or  perpendicularly.    Some 
hells  appeared  to  the  view  like  caves  and  dens,  such  as 
wild  beasts  inhabit  in  forests;  some  like  to  arched  cav- 
erns  and  holes,  such  as  are  seen  in  mines,  with  caves 
towards  the  lower  parts.      Most  of  the  heUs  are  three- 
fold, the  superior  ones  within  appearing  in  thick  dark- 
ness, because  inhabited  by  those  who  are  in  the  falsities 
of  evil,  but  the  inferior  ones  appearing  fiery ,  because  in- 
habited by  those  who  are  in  the  evils  themselves ;  for 
thick  darkness  corresponds  to  the  falsities  of  evil,  and  hre 
to  the  evils  themselves.      In  the  deeper  hells  are  those 
who  have  acted  interiorly  from  evil,  but  in  the  less  deep 
are  those  who  have  acted  exteriorly,  that  is,  from  the 
falsities  of  evU.    In  some  heUs  there  is  an  appearance  as 
of  the  ruins  of  houses  and  cities  after  fires,  m  which 
ruins  the  infernal  spirits  dwell,  and  conceal  themselves. 
In  the  milder  hells  there  is  an  appearance  as  of  rude 
huts,  in  some  cases  contiguous,  having  the  aspect  of  a 
city  with  lanes  and  streets  ;  within  in  the  houses  are  in- 
fernal spirits,  engaged  in  continual  quarrels,  enmities, 
blows,  and  fightings  ;  in  the  streets  and  lanes  robberies 
and  depredations  are  committed.      In  some  of  the  hells 
there  are  mere  brothels,  which  are  disgusting  to  the 
sight,  filled  with  every   kind  of  filth  and  excrement. 
There  are  likewise  thick  forests,  in  which  the  infernal 
spirits  wander  like  wild  beasts,  and  where  likewise  there 
are  subterraneous  dens,  into  which  those  flee  who  are 
pursued  by  others.    There  are  likewise  deserts  where  is 
nothing  but  what  is  barren  and  sandy,  and  m  some 
places  ragged  rocks,  in    which  are  caverns;   in  some 
places  are  also  huts.      Into  these  deserts  are  cast  out 
from  the  hells  such  as  have  suffered  every  extremity, 
especially  they  who  in  the  world  had  been  more  cunning 
than  others  in  attempting  and  contriving  art  and  deceit; 
their  last  end  is  such  a  life. 


APPEARANCE  OF  THE  HELLS.      403 


587.     As  to  what  concerns  the  situatious  of  the  hells 
in  particuhir,  it  cannot  be  kuuwu   bv  anv  one,  not  even 
by  the  angels  in  heaven,  but  by  the  Lord  alone  ;  vet  their 
situation  m  general  is  known  from  the  quartern  In  which 
they  are.    The  hells,  like  the  heavens,  are  distino-uished 
as  to  the  quarters,  and  the  quarters  in  the  spiritual  world 
are  determined  according  to  loves;  for  all  the  quarters 
in  heaven  commence  from  the  Lord  iis  a  sun,  who  is  the 
East ;  and  whereas  the  hells  are  opposite  to  the  heavens, 
their  quarters  commence  from  t!io  opposite,  thus  from 
the  west,  on  which  suhject  see  the  chapter  on  the  four 
quarters  in  heaven  (u.  14l-L-)3).     Hence  it  is  that  the 
hells  m  the  western  quarter  are  the  worst  of  all,  and  are 
most  horrihle,  and  that  they  are  worse  and  more  horrible 
as  they  are  more  remote  from  the  east,  thus  by  degrees 
successively.     In  tliose  iiells  are  they  who  in  the  world 
have  been  in  the  love  of  self,  and  tlience  in  contempt  of 
others,  and  in  enmity  against  those  who  did  not  favor 
themselves,  also  in  hatred  and  revenge  against  those  who 
did  not  venerate  and  worship  them.    In  the  most  remote 
hells  in  tliat  quarter  are  they  who  have  been  of  the 
Catholic  religion,  as  it  is  called,  and  have  desired  to  be 
wors!iipj)ed  as  gods,  and  have  consequently  hurued  with 
hatred  and  revenge  against  all  who  did  not  acknowled^^e 
ti.eir  power  over  the  souls  of   men  and   over   heaven. 
They  have  a  like  disposition,  that  is.  the  like  hatred  and 
revenge,  against  those  who  oppose  them,  as  thev  had  in 
the  world,  it   being   their  greatest  delight  to  exercise 
cruelty;   but  this  delight  in   the   other  life  is   turned 
against  themselves  ;  for  in  the  hells  of  such,  with  whom 
the  western  quarter  is  replete,  one  rages  against  another 
who  derogates  from  his  divine  power.    But  upon  this 
Ribject  more  will  be  said  in  a  small  work  concerning  The 
Last  Judgment  and  the  Destruction  of  Babylon.     Never- 
theless,  in  what  manner  the  hells  are  arranged  in  that 
quarter  cannot  be  known,  only  that  the  most  dreadful 
hells  of  that  genus  are  to  the  sides  towards  the  northern 


404 


HEAVEN^  AN^D  HELL. 


quarter,  and  the  leas  dreadful  towards  the  southern 
quarter;  thus  the   dreadfulaess  of  the   hells   decreases 
from  the  northern  quarter  to  the  southern,  and  likewise 
by  dej^rees  towards  the  east.     To  the  east  are  they  who 
have  been  haughty,  and  have  not  believed  in  a  Divine, 
but  still  have  not  been  in  such  hatred  and  revenge,  nor 
in  such  deceit,  as  they  who  are  in  a  greater  depth  there 
in  the  western  quarter.     In  the  eastern  quarter  at  this 
day  there  are  no  hells,  those  which  were  there  having 
been  transferred  to  the  western  quarter  in  front.     The 
hells  in  the  northern  and  southern  quarters  are  many  ; 
and  in  them  are  they  who,  while  they  lived,  were  in  the 
love  of  the  world,  and  thence  in  various  kinds  of  evils, 
such  as  enmity,  hostility,  theft,  robbery,  cunning,  ava- 
rice, unmercifulness.     The  worst  hells  of  that  genus  are 
in  the  northern  quarter,  the   milder  in  the  southern. 
Their  dread  fulness  increases  as  they  are  nearer  to  the 
western  quarter,  and  likewise  as  they  are  more  remote 
from  the  southern,  and  it  decreases  towards  the  eastern 
quarter,  and  also  towards  the   southern.     Behind  the 
hells  which  are  in  the  western  quarter  are  dark  forests, 
in  which  malignant  spirits  wander  like  wild  beasts;  in 
like  manner  behind  the  hells  in  the   northern  quarter. 
But  behind  the  hells  in  the  southern  quarter  are   the 
deserts,  which  were  treated  of  just  above.    So  far  re- 
specting the  situation  of  the  hells. 

588.  As  to  the  number  of  the  hells,  they  are  as 
many  as  are  the  angelic  societies  in  the  heavens,  inas- 
much as  to  every  heavenly  society  an  infernal  society 
corresponds  as  its  opposite.  That  the  heavenly  societies 
are  innumerable,  and  all  discriminated  according  to  the 
goods  of  love,  of  charity,  and  of  faith,  may  be  seen  in 
the  chapter  on  the  societies  of  which  the  heavens  consist 
(n.  41-50) ;  and  in  that  on  the  immensity  of  heaven  (n. 
415-420).  The  case  therefore  is  the  same  with  the  in- 
fernal societies,  which  are  discriminated  according  to  the 
evils  opposite  to  those  goods.    Every  evil  is  of  infinite 


EQUILIBRIUM  BETWEEN  HEAVEN  AND  HELL.   405 

variety  like  every  good.    That  this  is  the  case,  cannot  be 
conceived  by  those  who  have  only  a  simple  idea  in  re- 
gard to  every  evil,  as  contempt,  enmity,  hatred,  reveii.re 
deceit,  and  other  such  evils ;  but  let  them  know  tllat 
every  one  of  those  evils  contains  so  many  specific  differ- 
ences,  and  so  many  differences  .till  more  speciHc  or  par- 
ticular, that  a  volume  would  not  suffice  to  enumerate 
them.     The  hells  are  distinguished  in  such  order  accord- 
ing to  the  differences  of  every  evil,  that  nothing  can  be 
better  ordered  and   more  distinct.      Hence  it  mav  be 
manifest  that  they  are  innumerable,  one  near  anollier 
and  one  remote  from  another,  according  to  the  differ- 
ences of  evils   in   genus,  in  species,  and  in  particular. 
Ihere   are   likewise   hells   beneath    hells.      There   are 
communications    of  some  of    the    hells    by   passa-^e, 
and  there  are  communications  of  more  by  exhalations; 
and  this  altogether  according  to  the  affinities   of  one 
genus  and  one  species  of  evil  with  others.     How  frreat 
the   number    of  the   hells  is,   has   been   given    me   to 
know  from  this,  that  there  are  hells  under  every  moun- 
tain, hill,  and  rock  and  likewise  under  every  plain  and 
valley,  and   that  they  extend   themselves   beneath,   in 
leng  h,  breadth,  and  depth.   In  a  word,  the  whole  heaven, 
and  the  whole  world  of  spirits,  are  as  it  were  excavated 
beneath,  and   under  them  is  a  continual  hell.    So  far 
concerning  the  number  of  the  hella. 


THE  EQUILIBRIUM  BETWEEN  HEAVEN  AND  HELL. 

^.??'.    ^^^^  ^°-^  ^'"°»  ^^y  ®^'«t'  <:here  must  be  an 

equilibrium  of  all  things.     Without  equilibrium  there  is 

neither  action  nor  reaction;  for  equilibrium  is  between 

^wo  forces,  one  of  wliich  acts,  and  the  other  reacts  and 

the  rest  occasioned   by  similar  action  and  reaction  is 


406 


HEAVEN-  AND  HELL. 


called  equilibrium.     In  the   natural  world  there  is  an 
equilibrium  in  all  things  and  in  each  ;  in' general,  in  the 
atmospheres  themselves,  in  which  inferiors  react  and  re- 
sist, in  proportion  as  superiors  act  and  are  iucuiubeut. 
In  the  natural  world  also  there  is  an  equilibrium  between 
heat  and  cold,  between  light  and  shade,  and  between  dry- 
ness and  moisture,  the  middle  temperature  being  their 
equilibrium.     There  is  likewise  an  equilibrium  in  all  the 
subjects  of  the  three  kingdoms  of  nature,  the  mineral, 
the  vegetable,  and  the  animal ;  for  without  an  equilib- 
rium in  those  kingdoms   nothing  exists  and  subsists, 
there  being  everywhere  a  kind  of  effort  acting  on  one 
part  and  reacting  on  the  other.     All  existence,  or  every 
effect,  is  produced  in  equilibrium  ,  but  it  is  produced  by 
this,  that  one  force  acts,  and  another  suffers  itself  to  be 
acted  uj)on,  or  that  one  force  by  acting  flows  in,  and 
another  receives  and  yields  in  agreement  with  it.     In 
the  natural  world  that  which  acts  and  which  reacts  is 
called  force,  and  likewise  endeavor  or  effort ;  but  in  the 
spiritual  world  that  which  acts  and  wlilch  reacts  is  called 
life  and  will ;  life  in  that  world  is  living  force,  and  will 
is  living  effort,  and  the  equilibrium  itself  is  called  free- 
dom.   Spiritual  equilibrium,  therefore,  or  freedom,  exists 
and  subsists  between  good  acting  on  one  part  and  evil 
reacting  on  the  other  part ;  or  between  evil  acting  on 
one  part  and  good  reacting  on  the  other  part.    The- 
equilibrium  between   good  acting  and  evil  reacting  is 
such   as  exists  with   the  good,  but  the  equilibrium  be- 
tween evil   acting  and  good  reacting  is  such  as  exists 
with  the  evil.     That  spiritual  equilibrium   is  between 
good  and  evil,  is  because  all  of  the  life  of  man  has  refer- 
ence to  good  and  to  evil,  and  the  will  is  the  receptacle  of 
both.    There  is  likewise  an  equiliijrium  between  the  true 
and  the  false,  but  this  depends  on  the  equilibrium  between 
good  and  evil.     The  equilibrium  between  the  true  and 
the  false  is  like  the  equilibrium  between  light  and  shade, 
which  operate  upon  the  objects  of  the  vegetable  kingdom, 


EQCTLIBRrUM  BETWEEN  HEAVEN  AND  HELL.    407 


in  proportion  as  heat  and  cold  are  in  the  light  and  shade. 
That  light  and  shade  of  themselves  produce  no  operation, 
but  that  heat  operates  by  them,  may  i>o  manifest  from 
the  similarity  between  light  and  shade  in  the  time  of 
winter  and  in  the  time  of  spring.     The  romt)aris()n  of 
the  true  and  false  with  light  and  shade  is  from  corre- 
spondence, for  truth  corresponds  to  light,  falsity  to  shade, 
and  heat  to  the  good  of  love;  and  likewise  spiritual  light 
is  truth,  spiritual  shade  is  falsity,  and  spiritual  heat  is  the 
good  of  love  ;  on  which  subject  see  the  chapter  in  which 
the  light  and  heat  in  heaven  are  treated  of  (n.  126-140). 
690.      There  is  a  perpetual  equilibrium    between 
heaven  and  hell;  for  from  hell  there  continually  breathes 
out  and  ascends  an  effort  to  do  evil,  and  from  heaven 
there  continually  breathes  out  anil  ascends  an  effort  to 
do  good.     The  world  of  spirits  is  in  this  equilibrium, 
which  world  is  in  the  midst  between  heaven  and  hell,  as 
may  l>e  seen  above  (n.  421-431).     That  the  world  of 
spirits  is  in  that  equilibrium,  is  because  every  man  after 
death  first  enters  into  the  worlil  of  spirits,  and  is  there 
kept  in  a  similar  state  to  that  in  which  he  was  in  the 
world,  which  could  not  be  the  case  unless  the  most  exact 
equilibrium  were  there.     For  by  means  of  this  all  are 
explored  as  to  their  quality,  being  left  there  to  their 
freedom, such  as  they  lived  in  during  their  abode  in  the 
world:  spiritual  equilibrium  is  the  freedom  appertaining 
to  man  and  spirit,  as  was  said  just  above  (n.  589).     The 
quality  of  every  one's  freedom  is  there  discovered  by  the 
angels  in  heaven,  through  communication  of  affections 
and  thoughts  from  heaven  ;  and  it  appears  visible  to  the 
sight  before  angelic  spirits  by  the  ways  in  which  they  go. 
They  who  are  good  spirits  go  in  the  ways  which  tend  to 
heaven,  but  evil  spirits  go  in  the  ways  which  tend  to 
hell.     Ways  actually  appear  in  that  world  ;  which  also 
is  the  reason,  that  ways,  in  the  Word',  signify  truths  which 
Jead  to  good,  and  in  the  opposite  sense  falsities  which 
lead  to  evil ;  and  hence  also  it  is,  that  to  go,  to  walk,  and 


408 


HEAVEN  AND  HELL. 


to  journey,  in  the  Word,  signify  progressions  of  life. 
Such  ways  it  has  often  been  t;  ran  ted  rae  to  see,  and 
likewise  the  spirits  {joints  and  walking  upon  them  freely 
according  to  their  affections  and  tliouj^^hts  thence  derived. 
591.  That  evil  continually  breathes  forth  and  as- 
cends out  of  hell,  and  that  good  continually  breathes 
forth  and  descends  out  of  heaven,  is  l)ecause  a  spiritufvl 
sphere  encompasses  every  one,  and  that  sphere  Hows  forth 
and  issues  from  the  life  of  the  affections  and  thouj^hta 
thence  derived.  And  whereas  such  a  sphere  of  life  flows 
forth  from  every  one,  it  hence  Hows  forth  also  from 
every  heavenly  society,  and  from  every  infernal  society, 
consequently  from  all  to^rether,  that  is,  from  the  whole 
heaven  and  from  the  whole  hell.  That  good  flows  forth 
from  heaven,  is  because  all  in  heaven  are  in  good  ;  and 
that  evil  flows  forth  from  hell,  is  because  all  in  hell  are 
in  evil.  The  good  wliich  is  from  heaven  is  all  from  the 
Lord  ;  for  the  angels,  who  are  in  the  heavens,  are  all 
withheld  from  their  propriura,  and  are  kept  in  the  pro- 
prium  of  the  Lord,  wkich  is  good  itself.  But  the  spirits 
who  are  in  the  hells  are  all  in  their  own  proprium,  and 
the  proprium  of  every  one  is  nothing  but  evil ;  and  since 
it  is  nothing  but  evil,  k  is  hell.  From  these  things  it 
may  be  manifest  that  the  equilibrium  in  which  the  angels 
are  held  in  the  heavens,  and  spirits  in  the  hells,  is  not  as 
the  equihbrium  in  the  world  of  spirits.  The  equilibrium 
of  the  angels  in  the  heavens  is  the  measure  in  which 
they  have  been  willing  to  be  in  good,  or  the  measure  of 
the  good  in  which  they  have  lived  in  the  world,  thus  like- 
wise the  measure  iu  wliich  they  have  held  evil  in  aver- 
sion ;  but  the  equilibrium  of  the  spirits  in  hell  is  the 
measure  in  which  they  have  been  willing  to  be  in  evil,  or 
the  measure  of  the  evil  in  which  they  have  lived  in  the 
world;  thus  likewise  the  measure  in  which,  in  heart  and 
spirit,  they  have  been  opposed  to  good. 

692.     Unless  the  Lord  ruled  both  the  heavens  and 
the  hells,  there  would  not  be  any  equilibrium,  and  if  no 


EQUILIBRIUM  BETWEEN  HEAVEN  AND  HELL.    409 


equilibrium,  there  would  not  be  a  heaven  and  a  hell; 
for  all  things  and  each  in  the  universe,  that  is,  both  iu 
the  natural  world  and  in  the  spiritual  world,  are  held 
together  by  means  of  equilibrium.  That  tliis  is  the  case 
every  rational  man  may  perceive,  since  if  there  were  a 
preponderance  on  one  part,  and  no  resistance  on  the 
other,  it  is  plain  to  see  that  both  must  perish.  Thus 
the  spiritual  world  must  perish,  if  good  did  not  react 
against  evil,  and  continually  restrain  its  insurrection; 
and  thus  both  heaven  and  hell  would  perish,  and  with 
them  the  whole  human  race,  unless  tiie  Divine  alone 
effected  such  restraint.  It  is  said,  unless  the  Diviue 
alone  effected  this  restraint,  because  tlie  prupriuni  of 
every  one,  angel,  spirit,  and  man,  is  nothing  but  evil  (see 
above,  n.  591 ).  For  this  reason  no  angels  and  spirits  are 
able  in  any  wise  to  resist  the  evils  continually  exhaling 
from  the  hells;  since  by  virtue  of  their  proprium  they 
all  have  a  tendency  towards  hell.  From  these  things  it 
is  evident  that  unless  the  Lord  alone  ruled  both  the 
heavens  and  the  hells,  no  one  could  be  saved.  Moreover 
all  the  hells  act  as  one,  for  evils  in  the  hells  are  con- 
nected, like  goods  in  the  heavens;  and  the  Divine  alone, 
which  proceeds  solely  from  the  Lord,  can  resist  all  the 
hells,  which  are  innumerable,  and  which  act  together 
against  heaven,  and  against  all  who  are  in  heaven. 

693.  The  equilibrium  betweeu  the  heavens  and  the 
hells  is  diminished  and  increased  according  to  the  num- 
ber of  those  who  enter  heaven  and  who  enter  hell,  which 
entrance  takes  place  to  the  amount  of  several  thousands 
daily.  But  to  know  and  perceive  this,  and  to  moderate 
the  balance  and  to  make  it  equal,  is  not  iu  the  power  of 
any  angel,  but  of  the  Lord  alone;  for  the  Divine  pro- 
ceeding from  the  Lord  is  omnipresent,  and  observes  in 
every  direction  any  degree  of  preponderance,  whereas 
an  angel  oqly  sees  what  is  near  himself,  and  does  not 
even  perceive  in  himself  what  is  taking  place  in  his  own 
society. 


410 


HEAVEN  AND  HELIi. 


594      In  what  manner  all  things  are  arranged  m  the 
heavens  and  in  the  hells,  tliat  all  and  each  of  those  who 
are  there   may  be   in  their  e.inilibrium.  may  in  so.ne 
measure  be  manifest  from  what  has  been  said  aud  shown 
above  concerning  the  heavens  aud   the  hells ;  namely, 
that  all  the  societies  of  heaven  are  arranged   most  dis- 
tinctlv  accordiug  to  goods,  and  their  genera  and  species 
and  all  the  societies  of  hell  accordiug  to  evils,  and  their 
genera  and  species  ;  and  that  beneath  ev^ry  society  o 
lieaven  there  is  a  correspouding  society  of  hell  opposed 
to  it,  from  which  opposite  correspondence  equil.bnnm 
results.      It   is,  therefore,  contiunally  provided  of  the 
Lord  that  no  infernnl  society  beneath  a  heavenly  society 
shall  prevail ;  and  as  soon  as  it  l,egius  to  ])revail  it  is 
restrained  bv  various  means,  aud  is  reduced  to  a  just 
ratio  of  ecjuiiibrium.     These  means  are  several,  a  few 
ouly  of  which  are  to  be  mentioned.     Some  of  the  means 
have  reference  to  the  stronger  presence  of  the  Lord ; 
some  to  the  closer  communication  and  conjunction  of  one 
society,  or  of  several  with  others  ;  some  to  the  ejection 
of  Bu^rfluous  infernal  spirits  into  deserts  ;  some  to  the 
transference  of  certain  spirits  from  one  hell  to  ano  her  ; 
some  to  the  arraugemeut  of  those  who  are  in  the  he  Is 
which  is  also  effected  by  various  methods  ;  some  to  the 
concealment  of  certain  hells  under  denser  and  grosser 
coverings;  also  to  the  letting  them  down  to  a  greater 
depth  •  to  pass  over  other  means,  and  also  those  which 
ZTLLld  in  the  heavens  above  them.     These  things 
are  stated  to  the  intent  that  it  may  in  some  measure  be 
perceived,  that  the  Lord  alone  provides  that  there  may 
be  everywhere  an  equilibrium  between  good  and  evil, 
thus  between  heaven  and  hell;  for  on  such  equiUbnum 
is  founded  the  safety  of  all  in  the  heavens,  and  of  all  on 

^^595^^''  It  is  to  be  known  that  the  hells  are  continually 
assaulting  heaven,  and  endeavoring  to  destroy  it,  and 
that  the  Lord  continually  protects  the  heavens,  by  witUr 


^'  


EQUTLIBRTUM  BETWEEN  HEAVEN  AND  HELL.   411 


holding  the  inhabitants  from  the  evils  derived  from  their 
proprium,  and  by  holding  them  in  the  good  which  ia 
from  Himself.  It  has  been  frequently  granted  me  to 
perceive  the  sphere  issuing  from  the  hells,  which  was  en- 
tirely a  sphere  of  efforts  to  destroy  tlio  Divine  of  '.he 
Lord,  and  thus  heaven.  The  ebullitions  of  some  'lells 
have  also  been  occasionally  perceived,  which  were  efforts 
to  emerge  and  to  destroy.  But  the  heavens,  on  the  other 
hand,  never  assault  the  hells,  for  tlie  divine  sphere  pro- 
ceeding from  t!ie  Lord  is  a  perpetual  effort  to  Mve  all; 
and  since  they  cannot  be  saved  who  are  in  the  hells,  in- 
asmuch as  all  who  dwell  there  are  in  evil  and  against 
the  Divine  of  the  Lord,  therefore,  as  far  as  is  possible, 
outrages  in  the  hells  are  subdued,  and  cruelties  are  re- 
strained, to  prevent  their  breaking  out  beyond  measure 
one  against  another  :  this  also  is  effected  by  iunumerable 
means  of  the  divine  power. 

696.  There  are  two  kingdoms  into  wliich  the  heav- 
ens are  distinguished,  namely,  the  celestial  kingdom  and 
the  spiritual  kingdom,  of  which  see  above  {n.  20-28).  In 
like  manner  there  are  two  kingdoms  into  which  the  hella 
are  distinguished ;  one  of  those  kingdoms  is  opposite  to 
the  celestial  kingdom,  and  the  other  is  opposite  to  the 
spiritual  kingdom.  The  former,  which  is  opposite  to  the 
celestial  kingdom,  ia  in  the  western  quarter,  and  its  in- 
habitants are  called  genii ;  but  the  latter,  which  is  oppo- 
site  to  the  si)iritual  kingdom,  is  in  the  northern  and 
southern  quarter,  and  its  inhabitants  are  called  spirits. 
All  who  are  in  the  celestial  kingdom  are  in  love  to  the 
Lord,  and  all  \vho  are  in  the  hells  opposite  to  that  king- 
dom arc  in  the  love  of  self ;  whereas  all  who  are  in  the 
spiritual  kingdom  are  in  love  towards  the  neighbor, 
and  all  who  are  in  the  hells  opposite  to  that  kingdom  are 
in  the  love  of  the  world.  Hence  it  is  evident  that  love 
to  the  Lord  aud  self-love  are  opposite ;  in  like  manner 
4ove  towards  the  neighbor  and  love  of  the  world.  It  is 
continually  provided  by  the  Lord  that  no  influence  from 


412 


HEVVEN^  AND  HELL. 


the  hells  opposite  the  Lord's  celestial  kingdom  shall 
be  directed  towards  those  who  are  in  the  spiritual  king- 
dom; for  if  this  sli  )ukl  be  the  case,  the  spiritual  kingdom 
would  perish,  the  reason  of  which  may  be  seen  above  (n 
578,  579).  Those  are  the  two  general  equilibriums, 
which  are  continually  preserved  by  the  Lord. 


MAN  IS  IN  FREEDOM  THROUGH  THE  EQUILIBRIUM 
BETWEEN  HEAVEN  AND  HEfLL. 

597.  The  subject  of  the  equilibrium  between  heaven 
and  hell  has  been  treated  of,  and  it  has  been  shown  that 
this  equilibrium  is  an  equilibrium  between  the  good 
which  is  from  heaven  and  tlie  evil  which  is  from  hell, 
thus  that  it  is  a  spiritual  equilibrium,  which  in  its  essence 
is  freedom.  That  a  spiritual  equilibrium  in  its  essence 
is  freedom,  is  because  it  is  between  good  and  evil,  also 
between  the  true  and  tlie  false,  and  these  things  are 
spiritual.  Therefore  to  be  able  to  will  what  is  good  or 
evil,  and  to  think  what  is  true  or  false,  and  to  choose  one 
in  preference  to  the  other,  is  the  freedom  which  is  here 
treated  of.  This  freedom  is  given  to  every  man  by  the 
Lord,  nor  is  it  ever  taken  away.  It  is,  indeed,  by  virtue 
of  its  origin,  not  of  man,  but  of  the  Lord,  because  it  is 
from  tlie  Lord.  Nevertheless  it  is  given  to  man  with  life 
as  his  own,  and  tliis  to  the  intent  that  he  may  be  re- 
formed and  saved ;  for  without  freedom  there  is  no 
reformation  and  salvation.  Every  one  may  see  from 
some  rational  iutuiiiou  that  man  is  at  liberty  to  think 
ill  or  well,  sincerely  or  insincerely,  justly  or  unjustly; 
and  likewise  that  he  can  speak  and  act  well,  sincerely 
and  justly,  but  not  ill,  insincerely  and  unjustly,  on 
account  of  spiritual,  moral,  and  civil  laws,  whereby  hia 
external  is  kept  in  bonds.    From  these  considerations  it 


MAN  IN  FREEDOM  BY  THE  EQUILIBRIUM.  413 


is  evident  that  the  spirit  of  man,  which  is  that  which 
thinks  and  wills,  is  in  freedom,  hut  not  so  the  external 
of  man,  which  speaks  and  acts,  unless  this  be  in  agree- 
ment with  the  above-mentioned  laws. 

698.     That  man  cannot  be  reformed  unless  he  has 
freedom,  is  because  he  is  born  into  evils  of  every  kind 
which  yet  must  be  removed  in  order  tliat  he  may  be 
saved ;  nor  can  they  be  removed,  unless  he  sees  them  in 
himself  and  acknowledges  them,  and  afterwards  ceases 
to  will  them,  and  at  length  holds  them  in  aversion  ;  then 
they  are  lirst  removed.     This  cannot  be  effected  unless 
man  be  both  in  good  and  in  evil,  for  from  good  he  may 
see  evils,  but  cannot  from  evil  see  goods.    The  spiritual 
goods  which  man  is  capable  of  thinking,  he  learns  from 
infancy  by  reading  the  Word,  and  from  preaching ;  and 
moral  and  civil  goods  he  learns  from  a  life  in  the  world. 
This  is  the  primary  reason  why  pan  ought  to  be  in  free- 
dom.   Another  reason  is,  because  notliing  is  appropri- 
ated  to  man  except  what  is  done  from  the  affection 
which  is  of  love.    Other  things  indeed  may  enter,  but 
no  farther  than  the  thought,  and  not  into  the  will ;  and 
what  does  not  enter  even  into  the  will  of  man,  does  not 
become  his,  for  thought  derives  all  that  it  has  from 
memory,  but  the  will  derives  all  that  it  has  from  the 
life  itself.    Nothing  is  in  any  case  free  which  is  not  from 
the  will,  or  what  is  the  same,  from  affection  which  is  ol 
love.    For  whatever  a  man  wills  or  loves,  this  he  doea 
freely ;  hence  it  is,  that  the  freedom  of  man,  and  the  af- 
fection which  is  of  his  love,  or  of  his  will,  are  one.    Man 
therefore  has  freedom  on  tliis  account,  that  he  may  be 
affected  with  truth  and  good,  or  love  them,  and  that 
thus  they  may  become  as  his  own.    In  a  word,  whatso 
ever  does  not  enter  into  man  in  freedom,  does  not  re- 
mam,  because  it  is  not  of  his  love  or  will,  and  those 
thmgs  which  are  not  of  the  love  or  will  of  man,  are  not 
of  his  spirit.    For  the  esse  of  the  spirit  of  man  is  love  or 
wiU:  It  18  said  love  or  will,  because  what  a  man  loves, 


414 


HEAVEN  AKD  HELL. 


this  he  wills.  Tliis  now  is  the  reason  why  mau  cannot 
be  reformed  unless  he  bo  in  freedom.  But  more  may 
be  seen  on  the  subject  of  man's  freedom  in  the  Heav- 

ENLY  Arcana.  ,      .     r      i 

599.  To  the  intent  that  man  may  be  in  freedom, 
with  a  view  to  his  being  reformed,  he  is  conjoined  as  to 
his  spirit  with  heaven  and  with  hell.  For  there  are 
with  every  man  spirits  from  heU  and  an-els  from 
heaven.  By  spirits  from  hell  man  is  in  his  own  evil, 
but  by  angels  from  heaven  man  is  in  good  from  the 
Lord;  thus  he  is  in  spiritual  equilibrium,  that  is,  in  free- 
dom. That  to  every  man  are  adjoined  angels  from 
heaven,  and  s'pirits  from  hell,  may  be  seen  in  the  chapter 
on  the  conjunction  of  heaven  with  the  human  race  (n. 

291-302).  .        .         . 

600.  It  is  to  be  known  that  the  conjunction  of  man 
with  he'aveu  and  with  hell  is  not  immediately  with  them, 
but  mediately  by  spiritswho  are  in  the  world  of  spirits. 
These  spirits  are  with  mau,  but  none  from  hell  itself  and 
from   heaven   itself.     By  evil  spirits   in   the  world   of 
spirits  man  is  conjoined  with  hell,  and  by  good  spirits 
who  are  there,  with  heaven.    Because  this  is  the  case, 
the  world  of  spirits  is  therefore  in  the  midst  between 
heaven  and  hell,  and  in  that  world  is  equilibrium  itself. 
That  the  world  of  spirits  is  in  the  midst  between  heaven 
and  hell,  may  be  seen  in  the  chapter  on  the  world  of 
spirits  (n.  421-431) ;  and  that  equilibrium  itself  between 
heaven  and  hell  is  there,  may  be  seen  in  the  chapter  im- 
mediately preceding  (n.  580-59G).     From  these  tuiugs 
it  is  now  evident  whence  man  has  freedom. 

601.  Something  further  is  to  be  told  about  the 
spirits  adjoined  to  man.  An  entire  society  can  have 
communication  with  another  society,  and  likewise  with 
another  individual,  wherever  he  is,  by  a  spirit  sent  forth 
from  the  society ;  this  spirit  is  called  the  subject  of 
many.  The  case  is  similar  in  regard  to  man's  conjuno 
tion  with  societies  in  heaven,  and  with  societies  in  hell. 


MAN  IN  FREEDOM  BY  THE  EQinLIBRIUM.   415 


by   spirits  adjoined  to  him  from  the   world  of  spirits. 
On  this  subject  see  also  the  Heavenly  Arcana. 

602.     Lastly,  respecting  man's  innate  impression  con. 
cerning  his  life  after  death,  which  is  frum  the  influx  of 
heaven  with  him,  the  following  may  be  related.  — There 
were  some  of  the  simple  common  people,  who  in  the 
world   had  lived   in   the   good   of    faiih.      They   were 
brought  to  a  similar  state  to  that  in  which  they  had 
been  in  the  world,  as  may  be  effected  with  every  one 
when  the  Lord  grants  it;  and  it  was  then  showi/what 
idea  they  had  entertained  about  the  state  of  man  after 
death.     Tliey  said  that  some  who  were  intelligent  asked 
them  in  the  world  what  they  thought  about  their  soul 
after  the  life  in  the  world ;  and  they  replied  that  they 
did  not  know  what  the  soul  is.     They  asked  further 
what  they  believed  about  their  state  after  death ;  and 
tiiey  said  that  tliey   believed  that  they  should  live  aa 
spirits.     These  then  asked  what  belief  tliey  had  respect- 
ing a  spirit,  and  they  said  that  it  is  a  man.     They  were 
next  questioned  whence  they  knew  this;  and  they  said 
that  they  knew  it  because  it  is  so.    Those  intelligent 
ones  wondered  that  the  simple  had  such  a  faith,  and  that 
they  themselves  had  it  not.     Hence  it  was  made  evident, 
that  with  every  man  who  is  in  conjunction  with  heaven 
there  is  an  innate  idea  concerning  his  life  after  death. 
This  innate  idea  is  from  no  other  source  than  from  influx 
out  of  heaven,  that  is,  through  heaven  from  the  Lord,  by 
means  of  spirits,  who  are  adjoined  to  mau  from  the 
world  of  spirits.     And  tliis  has  place  with  those  with 
whom   the   freedom   of   thinking   has   not   been   extin- 
guished  by  preconceived  ideas,  confirmed  by  various  ar- 
guments, in  regard  to  the  soul  of  man,  which  they  say 
is  either  pure  thouglit,  or  some  animate  principle,  the 
residence  of  which  they  seek  for  in  the  body  ;  when  yei 
the  soul  is  nothing  but  the  life  of  man,' whereas  the 
spirit  is   the   man   himself,  and   the    terrestrial    body, 
which  he  carries  about  with  him  in  the  world,  is  only  an 


416 


HEAVEN  AND  HELL. 


administering  instrument,  by  which  the  spirit,  which  is 
the  raau  himself,  is  enabled  to  act  fitly  in  the  natural 

world 

603  What  has  been  said  in  this  work  about  heaven, 
the  world  of  spirits,  and  hell,  will  be  obscure  to  those 
who  are  not  in  the  delight  of  knowing  spiritual  truths, 
but  clear  to  those  who  are  in  that  delight,  and  especially 
to  those  who  are  in  the  affection  of  truth  for  the  sake 
of  truth,  that  is,  who  love  truth  because  it  is  truth  ;  for 
whatever  is  loved  enters  with  light  into  the  idea  of  the 
mind,  especially  truth,  when  it  is  loved,  because  all  truth 
h  in  light. 


s 


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OPINIONS  CONCERNING  SWEDENBORG. 

"The  truths  passing  out  of  Swedenborg's  system  into 
general  circulation  are  now  met  with  every  day,  qualify- 
ing the  views  and  creeds  of  all  churches,  and  of  men  of 
no  church."     [Ralph  Waldo  Emerson.] 

"  A  man  of  great  and  indisputable  cultivation,  strong 
mathematical  intellect,  and  the  most  pious  seraphic  turn 
of  mind ;  a  man  beautiful,  lovable,  and  tragical  to  me, 
with  many  thoughts  in  him  which  when  I  interpret 
them  for  myself  Ifind  to  belong  to  the  high  and  peren- 
nial in  human  thought."     [Thomas  Carl}  le  ] 

"  There  is  one  grand  and  beautiful  idea  underlying 
all  his  revelations  or  speculations  about  the  future  life. 
Ilia  remarkably  suggestive  books  are  becoming  familiar 
to  the  reading  and  reflecting  portion  of  the  community. 
They  are  not  unworthy  of  study."  [John  Greenleaf 
Whittier.] 

"  I  have  often  thought  of  writing  a  book,  to  be  enti- 
tled *  A  Vindication  of  Great  Men  Unjustly  Branded,' 
and  at  such  times  the  names  prominent  to  my  mind's 
eye  have  been  Giordano  Bruno,  Jacob  Behem,  Benedict 
Spinoza,  and  Emanuel  Swedenborg.  1  can  venture  to 
assert  that  as  a  moralist  Swedenborg  is  above  all  praise  ; 
and  that  as  a  naturalist,  psychologist,  and  theologian,  he 
has  strong  and  varied  claims  on  the  gratitude  and  admi- 
ration of  the  professional  and  philosophical  student." 
[Samuel  Taylor  Coleridge.] 

"  He  (Swedenborg)  was  the  son  of  a  Swedish  bishop 
of  high  repute,  and  was  born  in  1688.  He  acquired  in 
early  life  a  high  position  among  scientific  men,  and  pro- 
duced successively  works  of  science  and  philosophy 
which  have  always  been  acknowledged  as  having  great 
merit.  About  the  year  1745,  when  Hfty -seven  years  old, 
his  spiritual  senses  were  opened,  and,  abandoning  nat- 
ural science,  he  devoted  himself  for  the  remainder  of 
his  life,  twenty -seven  years,  to  the  acquirement  and  pro- 
mulgation of  spiritual  science,  —  of  the  science  of  relig- 
ion. He  was  iu  the  spiritual  world,  not  always  or  con- 
tinually during  those  twenty -seven  years,  but  nearly  so, 
a  spirit  among  spirits,  almost  as  completely  as  when  he 
finally  left  the  material  body."     [Theophifus  Parsons.] 


ARGUN  A    CELESTia. 

BY  EMANUEL  SWEDEN  BORG. 

THB  -Arcana  f^^'-^^r^^f^^ 
Genesis  and  Exodu«..^vUh  /"^^^.^^^^^.f  g^^k^^^^  from       i 

the  ^vonder8  of  ^be  8,.inuia  world.^  (chanters  i   to  xi.)    .ays 
lis  beginning  to  ^h<^/^''\,,^f,/^,'i'Xse«      ut  is  a  fragment  of      ;' 
Bwedenborg.  ^va«  nut  ^y;\V^^"  ^^f^^^J^nlirchaptc^  matter-of. 
an  older  Scripture ;  "cuher  are  tti^^e  en  'X  en  ^         gymboiical 

ft^ct  history,  but  ^'"I'f '  5;°"  "   '^WiSAbram.  or^  rather  with      ' 
of  things  cc  lesuul  and  '^l'"^^""^*V„.^u'^"  ,.^  i\owever,  the  Scrip- 
Eber,  actualhi-^tury  begins.    ^  ?.  ^;^  ^  G  fd  e^^^^^     .vUable  and       I 
tares  are  in  very  trutli  \^«  .^^^^^^.^^^^.^^^'^rirPro-phets.  and 
expression  therein  l^eing  111   ,  ^[«/^«\,Yne  penmen,  who  wrote      | 
the  Evangehsts  >vtMe  -^  n^Pjy  ^^^^^^'''"i.at^  there  wa.  a  more 
from  the  dictate  ot   »''^7^^  y^.'^^^ns  in  Numbers  xxi.  14,  and 
ancient  Word  is  P';"ved  by  the  f^^^'^^^'^\f\f,i^ah  and  to  the 
Joshua  X.  13.  to  the  ^^'f/^f  «//^J^  ^^^Z  senses  or  meanings,- 
fhf  cefe^SuTho  Ipil^raWl--!  or  literai.    These 

character  of  the  early  chapters  jf  ^cueMS  was  «   ^^^^  ^^^^^      , 
Bwedenborg  long  before  ««i^-°,f«  .^l^,^  wi  b  the  facts  of  nature. 

literal  sense  was  wholly  ^//^^^Ss  w^c-bTy  o^^  «g--""«^  »^«     ? 

Geology,  which  brouiiht  the  most  ^u,Qiy      J  j^  ^i^^  tij^b- 

6ix  days'  creation  and  the  dehoge  is  g^^  J'  ^^^J  ^^.^.^es,  refers 

est  or  celestal   sense  the  WoM.  BWcd.nDo^  ^^^ 

solely  to  the  Lord,  and  i*  a  .^cscrim  on   j.  process  of 

buces.  Hi.  assumpuon  of  fall.n  humani^j ,  ana  i^^^^       ^^^ 

its  glorification.    As  the  ^o  d  crcatca  maii  ^  ^j.      j     jjj  ^ 

ilieness;  whatever,  in  the  prima.  >  seiisc  U  ca  s  ^^^^^        ^^^^    ^^.^ 

secondary  sen.e,  or  iti  a  ^^^Jp^.^.  ^^f  _^«^d  .r^ir^  «^°«^' 

nature  and  regeneration.     Thi.se«^ndy  ^r     I      ^^^^  ^^^^ 

when  understood,  ti-an^fonns  Genets  ana  x^^  ^^^^ 

history  and  civil  ^^"d  cere uionial  law  int.. ^a^^  ^^^^  ^^^j^.„^ 

of  spiritual  life,  =^PPbt;^b le  t    evr^^^^^  ^^  mankind.    -  The 

and  is  therefore  of  eminent  P«^^.«^\';';^„^'{^SV\yj.ites    bwedenborg, 
posterity  of  the  »?^>«t  •ancient   Chut  ch,>m^^^ 

H.vhen  they  '^r^^^^^^'ii^f.^^^J  ^Sfch  t^^^^  -«  '^^' 

the  spiritua  and  ^^'l^''^^  ?\^,,^j"f^ivJi^  but  also 

they  not  only  expressed  themsems  uy  i   i  ,  f  hintorical 

reJuced  their  thoughts  "J^e  the  n  mc^e  »[  et'and  in  this  they 

^Xrifsfysy?e^:?i4^^^^^^^^  -Tof  Ibraham,  ♦.  Which 

things  are  an  allegory.' 

10  Vols.    Iriee  60  Cents  per  Vol.   Bj  Mi^  T8  Cents. 

rOR  BALE  BY 

to,rioan    Bwedenborg    PrintBg    and    PaWUWng    Bodety, 
20  Cooper  Union,  Ifew  lorK. 
n^.      V  TT«inti  169  Tremont  Street,  Boaton* 

Hasi.  New  Clmrcli  Union, 


or 

ts:e  jstm^v  c Mil rc m. 

Bt  B.  F.  Barrett. 

Briefly  explained.  pp.  256. 


A  new  work  J  to  he  puhlished  Sept,  20,  1883, 
the  design  of  which  is,  to  answer  the  questions  so 
often  asked,  "  What  does  the  New  Church  believe 
and  tea<  h,  and  whereifi  do  its  doctrines  differ 
from  those  of  other  churches?  " 

Prohahhj  no  system  of  Theology  has  attracfed 
so  much  attention  from  thoughtful  people  of  all 
denominations,  during  the  last  few  years,  as  that 
of  Emanuel  Swedenborg. 

And  it  is  believed  that  no  work  has  ever  been 
published^  which  gives  —  in  ajorm  at  once  so  con- 
cise, comprehensive,  and  intelligible — the  entiue 
TniiOLOGY  of  the  ISew  Church,  as  this  volume  of 
2o(j  x>eiges  by  Mr.  Barrett. 

Any  one  who  wishes  to  know  what  the  New 
Church  believes,  or  what  Suxdenborg  teaches,  on 
all  subjects  p<Ttaining  to  the  Christian  reli'fioa 
and  its  Author^  will  find  it  hde  given  in  a  com- 
paci  form,  and  in  the  author'' s  most  lucid  and 
vigorous  style;  in  coyitrast  also,  tcith  the  views 
generady  hdd  and  taught  in  Swedenborg' s  time; 
and  at  a  price  so  low  (30  cents^  x^'^^lp^^-i^^i  neatly 
hound  in  cloth)  as  to  place  the  work  within  reach 
of  people  in  the  humblest  circumstances. 

A  circular  containing  Title-Faqe, Table  of 
Contents,  Author's  Prkface,  etc.,  a' so  a 
pamphlet  of  do  pages,  contdnlng  Contents  and 
Price  rf  "  The  Swedenborg  Library ''  (12  vol- 
umes) will  he  sent  gratis  on  application. 

Address, 

SWEDENBORG '  PUBLISHING  ASSOCIATION, 

930   Market  Street,  Philadelphia; 
Or,  B.  F.  BABBETT,  GermantowE,  Pa. 


\ 


A  NEW  LIFE  OF  SWEDENBORG. 


THE  LIFE  AND  MISSION  OF  EMANUEL 
SWEDENBORG.  By  BenjamiJi  Worcester.  With  a 
fine  steel  engraved  portrait  of  Swedenborg  and  a  fac- 
simile of  his  handwriting.  One  handsome  I'imo,  475 
pages,  price  $2.00.    The  same  octavo,  price  $3.00 

FROM  THE  NEW  JERUSALEM  MESSENGER. 

•«  We  have  here  the  moat  complete,  just  and  interior  life  of 
Swedenborg  that  has  jvt  appeared.  The  work  haa  been  thor- 
oughly  dontj,  with  great  paiustaklng,  and  entirely  without 
haste.  The  author  was  well  fitted  for  the  undertaking,  having 
been  the  editor  of  '  llobart's  Life  of  Swedenborg,'  a  standard 
work  in  the  Church  for  over  thirty  years.  The  volume  before  us 
is  evidently  the  work  of  one  who  has  made  himself  a  thorougli 

master  of  his  subject  by  the  study  of  a  lifetime 

Worcester's  Life  of  Swedenborg  has  a  great  mission  before  It. 
It  is  the  most  complete  answer  to  popular  false  notions  concern- 
ing Swedenborg,  and  Is  the  best  adapted  to  meet  the  questions 
of  modern  ini<jlligence  of  anything  we  have  ever  met.  It  promises 
to  hold  the  highest  position  among  the  lives  of  Swedenborg  for 
many  years  to  come." 

WORKS  BY  THE  LATE  PROF.  PARSONS. 

THE  INFINITE  AND  THE  FINITE.  16mo, 
cloth.    Price  Sl.OO. 

OUTLINES  OP  THE  RELIGION  AND  PHI- 
LOSOPHY OF  SWEDENBORG.  16mo,  cloth. 
Price  $1.25.  By  Theophilus  Parsons,  author  of  "Deus 
Homo." 

Sold  by  all  booksellers.  Mailed,  post-paid,  by  the 
publishers, 

ROBERTS   BROS.,   BOSTON. 


The   Representative    Paper  of  New  England. 

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The  Purpose  of  this  School  is  to  furnish  Good 
Homes  and  Thorough  Instruction  for  Boys  and  Girls 
under  New-Church  Influences.  ,^^^%^Pf,tj,f' 
the  Boarding  Pupils  are  expected  to  a^^f"^^/'*^.^^^^^ 
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on  the  Premises. 

Young  Children  are  specially  cared  for.  Boys  are 
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Apply  to 

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WaUharn,    Mass. 


HEAVEN  AND  HELL; 


ALSO. 


The  World  of  Spirits. 


FROM    THINGS    HEARD    AND    SEEN. 


BY 


EMANUEL    SWEEENHDRG. 


416  PAGES.  PRICE,  10  CENTS.  BY  MAIL,  15  CENTS. 

Fob  Balk  in  Boston  bt 

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THE  NEW  JEijUSALEM  MESSSENGE[| 

Is  a  weekly  periodical  devoU-d  to  the  exposition  of  the  doctrlDes 
of  Christianity  as  expuumled  in  the  writingH  of  Emanuei, 
Bwedenboro.  It  Is  a  quarto  of  sixteen  pages,  of  which  fuurteea 
pages  consist  of  original  matter,  and  two  arc  given  to  advertise- 
meutB,  mostly  of  New  Church  puhlicutloue*.  It  in  the  largest 
and,  until  the  "  Morning  Light"  was  recently  aturted  in  Eng- 
land,  the  only  iceekly  publU  ation  in  the  world  tlevoterl  tu  these 
objects.  Many  cannot,  until  they  hecorae  accuntomed  to  Sweden- 
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of  his  teachings,  understand  hin  books.  Thk  Messenger  is 
especially  adapted  to  meet  ihe  wautsof  such  persons,  interpreting 
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